Shikshapatri English

Honesty is almost certainly the best policy, however there are some exceptions to this rule.  Lord Swaminarayan explains that one shall not speak the truth, if such truth results in harm to oneself or others.  It is said that there is absolutely no benefit in causing harm to oneself or to others.  One cannot attain Punya through such action.  In this way, the consolidation of Ahimsa Dharma is foremost.

Shastras write: Svadrohat Tav Kopaha Parasampindya Cha Tathadharma - harm to oneself will simply invoke rage and harm to others is Adharmic (unrighteous).

Honesty is cherished in Hinduism. Truth (Satya) is one of the foundations of Dharma.  But why is this so? Yajur Veda’s Brahmana explains, ‘Those who speak the truth are compared to feeding Ghee to Agni(fire).  By so doing the fire burns brightly, thus an honest person exudes brilliance in much the same way.  They are endowed with qualities of goodness which are representative of bliss and external salvation. However, those who lie are compared to putting water into the fire, thus extinguishing such brilliance.  Such people have no brilliance and are forever endowed in sinful acts.  Therefore one must always speak the truth.’

The Bhagwat adds, ‘There is no bigger Adharma than that of falsehood.’  Mother Earth - Pruthvi has said, ‘I am competent and strong enough to bear all.  But I cannot bear and support an untruthful person.’

Mokshadharma stipulates, ‘Falsehood is Tamo Guni (bad nature or darkness).  From such Tamo Guna is born corruption.  Falsehood is Adharmic, which is Tamo Guna incarnate.  From Tamo Guna is born external pain and suffering.’  Therefore we must always speak the truth.

Having said this, we are told to lie in certain situations.  In Brahucha Brahmana Grantha it explains, ‘We must never speak falsely.  By speaking falsely, one disgraces oneself.  However, if by speaking the truth, one causes harm to oneself and others, then in such situation one must lie in order to save oneself and others from harm.’

Shrimad Bhagwat offers other situations where it is acceptable (and without sin) to lie, ‘One should never speak falsely.  Those who do not become renowned.  Such persons are considered dead, though they are alive. However, if necessary, one may speak falsely in the following situations: (1) in front of a woman (2) jokingly (3) at a wedding (4) to maintain oneself or provide for oneself (5) to save oneself or others from harm or even death (6) for a cow or Brahmin/Guru and (7) for non-violent purposes.’

Note, that there is emphasis of lying if necessary here.  Some of the situations seem a little questionable.  To lie in front of a woman is acceptable - this to many women may seem offensive but there is a good reason for this - women can’t keep a secret!  This isn’t my personal opinion but is fact.  The reason for this is that Maharaja Yudhishtira set forth a curse to all women, that they will never be able to keep a secret as Mother Kunta did not tell the Pandavas that Karana (Radheya) was their elder brother. Therefore, if something is to be kept a secret, then you may lie to women.

You may lie in order to get married say our saints.  To slightly bend the truth or praise yourself more than what is true in order to secure a marriage, or praise a son/daughter in such a way, is without sin.

You may lie to maintain yourself, cows and Brahmins.  Therefore you may lie to get some food or to get a job say.  However, in all such causes you must have a limit.  To wilfully and blatantly lie in such situations is undesirable.

Mokshadharma says, ‘One should speak the truth which is not likely to harm anybody, which does not accuse anybody, is not deceitful, harsh or cruel and is not slanderous.’

Narad Muni has explained, ‘The voice of truth is a means of morality and righteousness.  It is a means to eternal bliss.  The knowledge of the truth is difficult. However, Satya is that which acts for the welfare of all beings.’  Hence Satya (truth) is Ahimsa (non-violence).

It is not always obvious what the truth is and so Linga Purana specifies what should be accepted as the truth. ‘What is seen and heard, what is supposed (conclusive through knowledge), what has been experienced and what doesn’t harm others; such is the truth.’

Yagnavalkya explains, ‘After speaking falsely one should rectify the consequence of speaking false and then perform Prayaschit.’  Kalidasa Raghuvamsa Kavya even forbids the use of lies jokingly, ‘The great Dasaratha never spoke falsely.  Even jokingly, with his close friend Indra he would never lie.  Not only that, but he would not speak harshly against even his enemy.’  Thus Dasharatha is praised for absolute control over his speech.

Now let us consider Lord Swaminarayan’s further message:

Krutagnasangastyaktavyo Luccha Grahya Na Kasyachit            ||

One shall never keep the company of ‘Krutagnas’ the ungrateful that take bribes from other.  Those who do not appreciate the help given to them are Krutagnis.  Shatanand explains: Krutagnasyatipatakitvat - Krutagnis are sinful degenerates and so should never be associated with.  Those who do not appreciate others especially for their help are the worst types of people and are not worthy of existence.  Deval Muni says, ‘Prayaschit for various other great sins are given but no such Prayaschit is given for a Krutagni.’

Mahabharat explains, ‘Krutagnis who do not appreciate the value of friendship are the worst types of people.’  Vidurji explains the consequence of these Krutagnis after death, ‘Even Rakshases (devils) are not prepared to eat the flesh of these Krutagnis.’  Therefore it is imperative that all contact with such people is broken.  Those who speak to such people become party to the sins of that person.

Mitakshara explains, ‘By speaking to, touching, breathing near, sitting with, staying with, eating with, performing a Yagna with, learning from, associating in weddings and otherwise with such sinful people leads to the sins of such people being absorbed by oneself.’

Also one must never accept bribes - ‘Luccha’.  Kashikhand explains, ‘Bribery money and money from a gamble should never be accepted.’  Virat Parva (of Mahabharat) explains firmly, ‘Those who take bribery money should be killed.’  Yagnavalkya in Rajadharma says, ‘Those who live off bribed wealth should be stripped of their wealth and thrown out of the city.’  Manu in his Smruti explains, ‘Those who take bribery money should be severely beaten.’  Virat Parva adds, ‘Those who accept bribes are made to suffer.  Their families also suffer and indeed their future generations suffer as a result.’

Therefore it is important that money is acquired through honest means and never bribed out of a person.  Similarly we must always watch whose company we take. These messages are for the benefit of man.  By obeying these we surely will live a pleasant and fruitful life.  Those who break these commandments are eternally made to suffer.