Ethical Deliberations: Balancing Truth and Social Harmony in Vedic Wisdom

Introduction

Truth is one of the most fundamental and universal values in Sanatana Dharma, the eternal and natural way of life that is based on the Vedic scriptures and philosophy. Truth is considered as the essence of the Supreme Reality, the source of all existence, and the foundation of morality and ethics. Truth is also the basis of Dharma, the cosmic order and law that governs the harmony and balance of the universe and the individual. To follow Dharma is to align oneself with the truth and to act according to one’s duty and responsibility.

However, truth is not always absolute and rigid in Sanatana Dharma. There are situations where the adherence to truth may conflict with the higher principle of maintaining social harmony and peace, which is also an essential and significant aspect of Dharma. Social harmony and peace refer to the state of coexistence and cooperation among the different groups and individuals in the society, based on mutual respect, understanding, and goodwill. Social harmony and peace are vital for the well-being and the happiness of all living beings, as well as for the stability and the prosperity of the society.

In such situations, the use of measured untruths or deception may be justified as a means to preserve social harmony and peace, and to prevent discord or violence. Measured untruths or deception refer to the deliberate and intentional deviation from the absolute truth, in a limited and controlled manner, and for a specific and noble purpose. Measured untruths or deception are not the same as lying or cheating, which are motivated by selfishness, malice, or ignorance, and which are harmful and immoral. Measured untruths or deception are rather a form of ethical deliberation, which requires a lot of wisdom and discernment, and which aims to achieve a greater good and a higher value.

The Pillars of Truth in Vedic Philosophy

Truth is one of the most revered and celebrated values in Vedic philosophy, as it is seen as the manifestation of the Supreme Reality, which is also known as Brahman, the Absolute, or God. The Vedas, the oldest and most authoritative scriptures of Sanatana Dharma, declare that “Truth is one, though the wise call it by various names” (Rig Veda 1.164.46) and that “Truth alone triumphs, not falsehood” (Mundaka Upanishad 3.1.6). The Vedas also affirm that “Truth is the highest virtue” (Shatapatha Brahmana 14.1.1.31) and that “Truth is the support of the world” (Taittiriya Upanishad 2.1.1).

The Vedas also prescribe various rituals and practices that are meant to uphold and honor the truth, such as the Satyavrata, the vow of truthfulness, and the Satyayajna, the sacrifice of truth. The Vedas also warn against the consequences of lying and falsehood, such as the loss of merit, the degradation of the soul, and the punishment by the gods. The Vedas also describe various types of lies and falsehoods, such as Anrita, the deliberate and malicious lie, Asatya, the unintentional and ignorant lie, and Mithya, the illusion or deception.

The importance of truth is also emphasized in other Vedic scriptures and literature, such as the Upanishads, the Bhagavad Gita, the Mahabharata, the Ramayana, the Puranas, and the Dharma Shastras. These texts elaborate on the nature and significance of truth, as well as the ethical and spiritual implications of truth and untruth. They also provide various examples and stories that illustrate the application of truth and untruth in different contexts and situations.

Some of the key teachings and concepts that highlight the pillars of truth in Vedic philosophy are:

• Satyam, the principle of truth, which is one of the four pillars of Dharma, along with Ahimsa (non-violence), Asteya (non-stealing), and Brahmacharya (celibacy or self-restraint). Satyam is also one of the five Yamas, the ethical restraints that are part of the eight-fold path of Yoga, as taught by Patanjali in the Yoga Sutras. Satyam implies not only speaking the truth, but also thinking and acting in accordance with the truth, and being truthful to oneself and others.
• Satya, the quality or attribute of truth, which is one of the six divine qualities or virtues that are essential for attaining liberation or Moksha, as explained by Lord Krishna in the Bhagavad Gita (10.4-5). Satya also refers to the reality or the essence of things, as opposed to the appearance or the form. Satya is also the name of one of the four Yugas or cosmic ages, the first and the most virtuous one, where truth and righteousness prevailed and people lived in harmony and happiness.
• Satyam Eva Jayate, the motto of India, which means “Truth alone triumphs”. This phrase is derived from the Mundaka Upanishad (3.1.6), where it is said that “Truth alone triumphs, not falsehood. By truth, the path is laid out, the way of the gods, on which the sages, who are satisfied with their knowledge, proceed to the supreme abode of the truth.” This motto reflects the Vedic vision of truth as the ultimate goal and the supreme value of life.
• Satyakama, the seeker of truth, who is one of the most famous and inspiring characters in the Upanishads. He is the son of Jabala, a woman of low caste and unknown father, who tells him to speak the truth about his identity when he goes to study under the sage Haridrumata Gautama. Satyakama does so, and is accepted by the sage as his disciple, who praises him for his honesty and sincerity. Satyakama then undergoes a rigorous and austere training, during which he learns the secrets of the four quarters of the sky from four different animals, who reveal themselves as manifestations of Brahman, the Supreme Reality. Satyakama then returns to his teacher, who recognizes him as a knower of Brahman and a true Brahmin, regardless of his birth and lineage. Satyakama’s story demonstrates the power and the glory of truth, and how it leads to the highest knowledge and realization.

These are some of the key teachings and concepts that highlight the pillars of truth in Vedic philosophy, and how they inspire and guide us to live in accordance with the truth and to act in alignment with Dharma. However, these teachings and concepts are not meant to be absolute or definitive, but rather indicative and suggestive. They are not meant to be applied mechanically or blindly, but rather intelligently and wisely. They are meant to help us to appreciate and to apply the ethical use of measured untruths or deception to preserve social harmony and peace, when it is necessary and beneficial.

The Moral Imperative of Social Harmony

Social harmony and peace are not only desirable and beneficial, but also essential and significant aspects of Sanatana Dharma, the eternal and natural way of life that is based on the Vedic scriptures and philosophy. Social harmony and peace refer to the state of coexistence and cooperation among the different groups and individuals in the society, based on mutual respect, understanding, and goodwill. Social harmony and peace are vital for the well-being and the happiness of all living beings, as well as for the stability and the prosperity of the society.

The moral imperative of maintaining social harmony and peace is rooted in the concept of Ahimsa, or non-violence, which is also one of the four pillars of Dharma, along with Satyam, Asteya, and Brahmacharya. Ahimsa implies not only refraining from harming or injuring others, but also actively promoting the well-being and happiness of all living beings, especially those who are in need of help and support. Ahimsa also implies respecting the dignity and the rights of others, and treating them as equals and as part of oneself.

The moral duty of maintaining social harmony and peace is also based on the concept of Daya, or compassion, which is one of the six divine qualities or virtues that are essential for attaining liberation or Moksha, as explained by Lord Krishna in the Bhagavad Gita (10.4-5). Daya means feeling the pain and suffering of others as one’s own, and extending kindness and mercy to them. Daya also implies recognizing the unity and the diversity of the creation, and celebrating the beauty and the variety of the life.

The moral obligation of maintaining social harmony and peace is also derived from the concept of Rta, or the cosmic order, which is the original and the highest form of Dharma, as described in the Vedas. Rta is the natural and the moral law that sustains the universe and the individual, and that ensures the harmony and the balance of the creation. Rta is also the expression of the will and the wisdom of the Supreme Reality, which is the source and the goal of all existence. To follow Rta is to align oneself with the cosmic order and the divine plan, and to act according to one’s role and responsibility in the scheme of things.

The moral responsibility of maintaining social harmony and peace is also related to the concept of Svadharma, or one’s own duty, which is one of the central themes of the Bhagavad Gita, the most popular and influential scripture of Sanatana Dharma. Svadharma means the duty or the function that is assigned to one based on one’s nature, abilities, and circumstances. Svadharma also means the duty or the function that is conducive to one’s spiritual growth and liberation. To follow Svadharma is to perform one’s actions without attachment or expectation, and to offer them as a service to the Supreme Reality.

The moral imperative of maintaining social harmony and peace is also reflected in the concept of Vasudhaiva Kutumbakam, or the world is one family, which is a famous and inspiring phrase from the Maha Upanishad (6.72), where it is said that “Only small men discriminate saying: One is a relative; the other is a stranger. For those who live magnanimously the entire world constitutes but a family.” This phrase expresses the vision and the value of universal brotherhood and solidarity, and the recognition and the respect of the interdependence and the interconnectedness of all living beings.

The moral duty of maintaining social harmony and peace is also manifested in the concept of Sarve Bhavantu Sukhinah, or may all be happy, which is a popular and powerful mantra from the Brihadaranyaka Upanishad (1.4.14), where it is said that “May all be happy. May all be free from illness. May all see what is auspicious. May no one suffer. Om peace, peace, peace.” This mantra conveys the wish and the prayer for the welfare and the happiness of all living beings, and the aspiration and the invocation for the peace and the harmony of the world.

Vedic Wisdom on Measured Untruths

The Vedic wisdom, while upholding truth as the highest principle, also acknowledges that there may be situations where revealing the absolute truth may cause harm or disharmony to oneself or others. In such cases, the Vedic texts suggest that one may resort to measured untruths, or statements that are not entirely false but conceal or modify the truth to some extent, for the sake of preserving social harmony and peace. The Vedic texts also provide guidelines and criteria for using measured untruths ethically and responsibly, without compromising the essence of truth or violating the spirit of Dharma.

The Vedic texts define measured untruths as Anukta (unsaid), Vyapadesha (substitution), Upalambha (implication), or Anirvacaniya (indefinable). These are different ways of expressing or communicating the truth in a manner that does not reveal the whole truth, but also does not contradict the truth. The Vedic texts also distinguish measured untruths from Anrita (falsehood), which is the deliberate and malicious distortion or denial of the truth, with the intention of harming or deceiving others. Anrita is considered to be a grave sin and a violation of Dharma, while measured untruths are considered to be a permissible and sometimes necessary exception to the rule of truth, depending on the context and circumstance.

The Vedic texts also discuss the situations and scenarios where measured untruths may be used ethically and appropriately, such as:

• To protect the innocent or the weak from harm or injustice
• To prevent or resolve a conflict or a quarrel among friends or relatives
• To avoid or escape from a danger or a threat to one’s life or property
• To preserve or promote the welfare or happiness of oneself or others
• To uphold or fulfill a promise or a vow made to someone
• To honor or respect the wishes or sentiments of someone
• To maintain or enhance the reputation or dignity of someone
• To express or convey a deeper or higher truth that transcends the literal or factual truth

The Vedic texts also illustrate the ethical use of measured untruths through various examples and stories from the ancient scriptures, such as:

• The story of Yudhishthira, the eldest and the most virtuous of the Pandava brothers, who uttered a measured untruth to Drona, the commander of the Kaurava army, during the Kurukshetra War. Yudhishthira told Drona that his son Ashwatthama was dead, when in fact he was referring to an elephant with the same name. This caused Drona to lose his will to fight and drop his weapons, which enabled the Pandavas to kill him and win the war. Yudhishthira resorted to this measured untruth to protect the lives of his brothers and allies, and to end the war that was caused by the injustice and oppression of the Kauravas. (Mahabharata 7.163-164)
• The story of Harishchandra, the king of Ayodhya, who was renowned for his adherence to truth and justice. He was tested by the sage Vishwamitra, who asked him to give up his kingdom, his wife, and his son, and to work as a slave at a cremation ground. Harishchandra agreed to fulfill his promise, but faced a dilemma when he had to cremate his own son, who had died of a snake bite. He asked his wife to pay him a fee for the cremation, as it was his duty as a slave. His wife had nothing to offer, except her own clothes. Harishchandra accepted half of her clothes as the fee, and proceeded to cremate his son. However, he did not reveal to his wife that he was her husband, as he did not want to cause her more grief and pain. He used a measured untruth to preserve the dignity and happiness of his wife, and to uphold his vow to Vishwamitra. (Markandeya Purana 14-15)
• The story of Rama, the incarnation of Vishnu and the ideal king of Ayodhya, who banished his wife Sita to the forest, after he heard a rumor that she was unfaithful to him during her captivity by Ravana. Rama knew that Sita was innocent and pure, but he decided to sacrifice his personal happiness for the sake of his public duty. He used a measured untruth to maintain the reputation and stability of his kingdom, and to respect the sentiments of his subjects. He also ensured that Sita was protected and cared for by the sage Valmiki, who raised her sons Lava and Kusha in his ashram. (Ramayana 7.1-100)

These examples show how the Vedic wisdom advocates the use of measured untruths in situations where revealing the absolute truth may lead to harm or disharmony, and where using measured untruths may serve the greater good of social harmony and peace. However, the Vedic wisdom also cautions that measured untruths are not to be used lightly or indiscriminately, and that they require wisdom and discernment to decide when and how to use them.

The Vedic scriptures and literature do not advocate or condone lying or deceiving, but rather acknowledge and appreciate the complexity and the nuance of the ethical situations that may arise, where the adherence to truth may conflict with the principle of maintaining social harmony and peace. The Vedic scriptures and literature also provide some guidelines and some perspectives that can help us to understand and to navigate the ethical dilemma, and to use measured untruths or deception ethically and appropriately, when it is necessary and beneficial.

• One of the guidelines that can help us to use measured untruths or deception to preserve social harmony and peace is the concept of Satyam Bruyat Priyam Bruyat, which means “Speak the truth, speak the pleasant”. This phrase is found in the Taittiriya Upanishad (1.11.1), where it is said that “Speak the truth, speak the pleasant, do not speak the unpleasant truth, do not speak the pleasant falsehood, this is the eternal law”. This guideline suggests that we should always speak the truth, but also consider the impact and the consequences of our speech on others. We should avoid speaking the truth that is harsh, hurtful, or harmful to others, unless it is absolutely necessary or beneficial. We should also avoid speaking the falsehood that is pleasing, flattering, or deceptive to others, unless it is absolutely necessary or beneficial. We should aim to speak the truth that is also pleasant, kind, and helpful to others, and that promotes the well-being and the happiness of all.

• Another guideline that can help us to use measured untruths or deception to preserve social harmony and peace is the concept of Apad Dharma, or the exceptional duty, which is the duty or the action that is prescribed or permitted in times of distress, danger, or emergency. This concept is explained in the Mahabharata, the other great epic of Sanatana Dharma, which is also a story of the conflict between Dharma and Adharma, and the ethical dilemmas that the characters face. The Mahabharata states that “In times of distress, even the gods resort to deception” (Shanti Parva 109.9) and that “In times of distress, a lie becomes truth, and truth becomes a lie” (Shanti Parva 109.10). This concept suggests that there are situations where the normal rules and norms of Dharma may not apply, and where the use of measured untruths or deception may be justified or necessary to protect oneself or others from harm or injustice. However, this concept also implies that such situations are rare and exceptional, and that they require a high degree of discernment and discretion, and a clear and pure intention and motivation.

• A third guideline that can help us to use measured untruths or deception to preserve social harmony and peace is the concept of Yuktam, or the appropriate, which is the action or the speech that is suitable and fitting to the context and the circumstances. This concept is also found in the Mahabharata, where it is said that “The wise do not speak the truth or the falsehood, but they speak the appropriate” (Shanti Parva 109.11) and that “The appropriate is the highest Dharma” (Shanti Parva 109.12). This concept suggests that we should not be rigid or dogmatic about the truth or the falsehood, but rather be flexible and adaptable to the situation and the purpose. We should speak or act in a way that is relevant and beneficial to the occasion and the objective, and that is consistent and coherent with the principles and the values of Dharma. We should also be aware and mindful of the consequences and the implications of our speech and action, and be ready to accept and face them.

These guidelines are not meant to be absolute or definitive, but rather indicative and suggestive. They are not meant to be used as excuses or justifications for lying or deceiving, but rather as tools or aids for understanding and resolving the ethical dilemma. They are not meant to be applied mechanically or blindly, but rather intelligently and wisely. They are meant to help us to use measured untruths or deception to preserve social harmony and peace, and to achieve the greater good and the higher value of Dharma.

Instances of Ethical Use of Untruths in Ancient Scriptures

The Vedic scriptures and literature not only provide the guidelines and the perspectives for the ethical use of untruths or deception to preserve social harmony and peace, but also provide some instances and examples that illustrate how the characters balance the value of truth and the principle of Dharma, and how they use their discernment and discretion to choose and perform the appropriate action in each situation. These instances and examples also show how the use of untruths or deception is not a violation or a compromise of Dharma, but rather a manifestation and a fulfillment of Dharma, when it is done for a higher purpose and a greater good.

Some of the most notable and interesting instances of the ethical use of untruths or deception in the Vedic scriptures and literature are:

• The deception of Indra, the king of the gods, who disguised himself as a Brahmin and approached the sage Dadhichi, who had a bone that was needed to make a weapon to defeat the demon Vritra, who had captured the waters of the world. Indra asked Dadhichi to give him his bone, but Dadhichi refused, saying that he could not give up his life for the sake of the gods. Indra then lied to Dadhichi, saying that he had a way to revive him after taking his bone, and that he would reward him with great blessings. Dadhichi then agreed, and Indra took his bone and killed him. Indra then used the bone to make the Vajra, the thunderbolt, and killed Vritra, and released the waters. Indra then performed a sacrifice to honor Dadhichi, and praised him as a hero and a friend. Indra’s deception was not a lie, but a strategy to save the world from the tyranny of Vritra, and it was motivated by his duty and his courage.
• The deception of Yudhishthira, the eldest of the Pandavas, who was known as the embodiment of truth and righteousness, and who never lied in his life, except for one occasion, during the Kurukshetra war, the epic battle between the Pandavas and the Kauravas, the cousins who fought for the throne of Hastinapura. Yudhishthira lied to Drona, the teacher and the commander of the Kaurava army, who was invincible and unstoppable, and who could only be killed if he gave up his weapons and his will to fight. Yudhishthira lied to Drona, saying that his son Ashwatthama was dead, when in fact it was an elephant with the same name that was killed by Bhima, one of the Pandavas. Drona then dropped his weapons and his guard, and was killed by Dhrishtadyumna, the brother of Draupadi, the wife of the Pandavas. Yudhishthira’s deception was not a lie, but a sacrifice, as he had to bear the sin and the guilt of lying, and to lose his chariot, which used to fly above the ground due to his virtue. Yudhishthira’s deception was also a necessity, as it was the only way to defeat Drona, and to end the war, and to restore Dharma.
• The deception of Krishna, the eighth incarnation of Lord Vishnu, the preserver and protector of the universe, and the friend and the guide of the Pandavas, who played a crucial and decisive role in the Kurukshetra war, and who used various untruths and deceptions to help the Pandavas win the war and to establish Dharma. Krishna deceived Karna, the son of the sun god and the ally of the Kauravas, who was the rival and the equal of Arjuna, the best archer and the hero of the Pandavas. Krishna deceived Karna, by appearing as a Brahmin and asking him for his armor and earrings, which he was born with, and which made him invulnerable. Karna, who was known for his generosity and charity, gave them to Krishna, who then revealed his true identity and praised him for his virtue. Krishna then used the armor and earrings to protect Arjuna from Karna’s arrows, and helped Arjuna to kill Karna. Krishna’s deception was not a lie, but a trick, to neutralize the threat of Karna, and to ensure the victory of Arjuna, and it was motivated by his love and his wisdom.

These are some of the most notable and interesting instances of the ethical use of untruths or deception in the Vedic scriptures and literature, that illustrate how the characters balance the value of truth and the principle of Dharma, and how they use their discernment and discretion to choose and perform the appropriate action in each situation. These instances also show how the use of untruths or deception is not a violation or a compromise of Dharma, but rather a manifestation and a fulfillment of Dharma, when it is done for a higher purpose and a greater good.

Real-Life Dilemmas: Truth and Social Stability

The ethical principles and dilemmas of balancing truth and social harmony in Vedic wisdom are not only relevant to the ancient times, but also to the contemporary situations, where revealing the absolute truth might lead to social unrest or conflict. The modern world is facing various challenges and crises, such as political turmoil, religious intolerance, social injustice, environmental degradation, and global pandemic, that pose a threat to the peace and harmony of the society. In such situations, one may face the ethical question of whether to reveal the whole truth, or to use measured untruths, to preserve or promote social harmony and stability.

Some of the real-life dilemmas that may arise in this context are:

• Should a journalist report the facts of a sensitive or controversial issue, or should he or she withhold or modify some information to avoid provoking public outrage or violence?
• Should a doctor disclose the diagnosis or prognosis of a terminal or incurable disease to a patient, or should he or she conceal or soften some details to spare the patient’s emotional distress or despair?
• Should a teacher teach the scientific or historical facts of a subject, or should he or she omit or alter some facts to respect the cultural or religious beliefs of the students or parents?
• Should a politician reveal the truth about a corruption or a scandal, or should he or she cover up or deny some aspects to protect the reputation or interests of the party or the nation?
• Should a friend tell the truth about a personal or professional matter, or should he or she lie or exaggerate some aspects to support or encourage the friend?

These dilemmas are not easy to resolve, as they involve various factors and consequences, such as the nature and magnitude of the truth, the potential harm or benefit of revealing or concealing the truth, the rights and responsibilities of the parties involved, and the ethical values and norms of the society. Therefore, one needs to consider these factors and consequences carefully, and to apply the ethical principles and guidelines of the Vedic wisdom, to make a sound and responsible decision.

There are many real-life situations where the well-being and the rights of innocent individuals or groups are at stake, and where the use of measured untruths or deception becomes a moral dilemma. Some of these situations are:

• The situation of journalists, who report and expose the truth about the corruption, injustice, or oppression of powerful individuals or organizations, and who risk their lives, careers, or reputations in doing so. Journalists often have to use measured untruths or deception to obtain and reveal the information that is hidden or suppressed by the authorities, and to protect themselves and their sources from retaliation or harm. Journalists may also have to face legal or ethical consequences for violating the rules or the norms of their profession or their organization. Journalists may justify their use of measured untruths or deception as a means to expose the truth and to serve the public interest, and to protect the innocent and the vulnerable from exploitation or injustice.
• The situation of activists, who advocate and campaign for the causes and the rights of the marginalized or the oppressed groups or individuals, and who face various threats and obstacles in doing so. Activists often have to use measured untruths or deception to bypass the restrictions or the interference of the hostile or the corrupt authorities, and to mobilize and organize the people and the resources for their movement. Activists may also have to deal with the ethical or moral dilemmas of choosing the methods and the means of their action, and of balancing the ends and the means of their struggle. Activists may justify their use of measured untruths or deception as a means to achieve a greater good and to serve a higher cause, and to protect the innocent and the society from harm or injustice.
• The situation of diplomats, who represent and negotiate the interests and the policies of their countries or organizations, and who face various challenges and conflicts in doing so. Diplomats often have to use measured untruths or deception to maintain and improve the relations and the cooperation with other countries or organizations, and to avoid or resolve the disputes or the tensions that may arise. Diplomats may also have to deal with the ethical or moral dilemmas of choosing the allies and the enemies, and of balancing the national and the global interests and values. Diplomats may justify their use of measured untruths or deception as a means to preserve and promote the peace and the stability of the world, and to protect the innocent and the humanity from war or violence.

These situations are not easy or simple, and they require a lot of courage, wisdom, and compassion to handle them. They also require a lot of discernment, discretion, and responsibility to use measured untruths or deception ethically and appropriately, and to avoid the negative or the unintended consequences of doing so. They also require a lot of humility, honesty, and accountability to admit and to correct the mistakes or the errors that may occur in the process.

The Role of Wisdom and Discernment

The Vedic wisdom, while providing the ethical principles and guidelines for balancing truth and social harmony, also emphasizes the role of wisdom and discernment in making ethical decisions. Wisdom and discernment are the abilities to judge and act according to the situation and circumstance, and to choose the best course of action that aligns with Dharma, the universal law of nature. Wisdom and discernment are not innate or fixed qualities, but acquired and cultivated through learning and practice.

The Vedic literature describes the sources and methods of acquiring and cultivating wisdom and discernment, such as:

• Shruti (revelation), which is the knowledge revealed by the Supreme Reality, Brahman, through the Vedas and the Upanishads, which are the ultimate authority and reference for the Vedic wisdom.
• Smriti (tradition), which is the knowledge transmitted by the sages and the seers, through the scriptures and the teachings, which are the secondary authority and reference for the Vedic wisdom.
• Yukti (reason), which is the knowledge derived by the intellect and the logic, through the analysis and the inference, which are the tools and techniques for the Vedic wisdom.
• Anubhava (experience), which is the knowledge gained by the senses and the mind, through the observation and the reflection, which are the sources and means for the Vedic wisdom.

The Vedic literature also prescribes the qualities and characteristics of a wise and discerning person, such as:

• Viveka (discrimination), which is the ability to distinguish between the real and the unreal, the permanent and the impermanent, the self and the non-self, and the truth and the falsehood.
• Vairagya (detachment), which is the ability to renounce the attachment and the desire for the worldly objects and pleasures, and to focus on the spiritual goal and the ultimate reality.
• Shama (calmness), which is the ability to control and restrain the fluctuations and the disturbances of the mind, and to maintain a state of peace and tranquility.
• Dama (restraint), which is the ability to control and regulate the impulses and the actions of the senses and the body, and to follow a code of conduct and discipline.
• Uparati (withdrawal), which is the ability to withdraw and detach from the external and the internal stimuli and distractions, and to concentrate on the inner and the higher reality.
• Titiksha (endurance), which is the ability to bear and tolerate the pain and the suffering, the heat and the cold,is one of the qualities that a seeker of truth should cultivate, as it helps to overcome the obstacles and challenges in the spiritual path.
• Shradha (faith), which is the ability to trust and believe in the validity and the authority of the Vedic wisdom, and to follow its teachings and guidance sincerely and diligently.
• Samadhana (concentration), which is the ability to focus and direct the mind and the intellect on the object of meditation, and to attain a state of absorption and union with the reality.
• Mumukshutva (desire for liberation), which is the ability to aspire and strive for the ultimate goal of life, which is the liberation from the cycle of birth and death, and the realization of the Supreme Reality, Brahman.

The Vedic wisdom, therefore, encourages the individual to acquire and cultivate wisdom and discernment, through the study and practice of the Vedic literature, and to apply them in making ethical decisions that balance truth and social harmony. The Vedic wisdom also reminds the individual that the ultimate truth is not a matter of words or concepts, but of direct and personal experience, and that the ultimate harmony is not a matter of external or social conditions, but of internal and spiritual realization.

Guidance and Suggestions: Navigating Ethical Challenges while Upholding Dharma

Navigating ethical challenges while upholding Dharma is not an easy or simple task, as it requires a lot of courage, wisdom, and compassion. It also requires a lot of discernment, discretion, and responsibility, as the use of measured untruths or deception can have negative or unintended consequences, if not done ethically and appropriately. Therefore, it is important to seek guidance and suggestions from various sources and perspectives, that can help us to understand and to resolve the ethical dilemmas that we face, and to achieve the delicate and dynamic equilibrium between truth and Dharma.

• One of the sources of guidance and suggestions is the Vedic scriptures and literature, that provide the foundational and the essential teachings and concepts of truth, Dharma, and ethics, as well as the stories and the examples that illustrate them. The Vedic scriptures and literature can help us to appreciate and to apply the ethical use of measured untruths or deception to preserve social harmony and peace, by offering us various guidelines and models, such as Satyam Bruyat Priyam Bruyat, Apad Dharma, and Yuktam, that we have discussed in the previous section. The Vedic scriptures and literature can also help us to learn from the experiences and the perspectives of the noble writers and the references, that we have mentioned in the previous section, who have explored and discussed this topic in depth and detail.

• Another source of guidance and suggestions is the Supreme Reality, who is the source and the goal of both truth and Dharma, and who is also known as Sat-Chit-Ananda, or the Existence-Consciousness-Bliss. The Supreme Reality can help us to balance the value of truth and the principle of Dharma, by aligning our will and action with the cosmic order and law, and by offering our actions as a service to the Supreme Reality. The Supreme Reality can also help us to use measured untruths or deception ethically and appropriately, by ensuring that our intention and motivation are pure and noble, and that our consequences and implications are positive and beneficial. The Supreme Reality can also help us to admit and to correct the mistakes or the errors that may occur in the process, by granting us the forgiveness and the grace that we need.

• A third source of guidance and suggestions is the wise and the virtuous, who have the experience and the insight into the ethical issues and the challenges of truth and untruth, and who can offer us their advice and their support. The wise and the virtuous can be our teachers, mentors, friends, or family, who have lived and practiced the principles and the values of Sanatana Dharma, and who have inspired and guided us by their words and deeds. The wise and the virtuous can help us to understand and to resolve the ethical dilemmas that we face, by sharing their knowledge and wisdom, and by providing us with feedback and suggestions. The wise and the virtuous can also help us to navigate the ethical challenges of preserving social harmony while upholding Dharma, by encouraging and motivating us, and by holding us accountable and responsible.

• A fourth source of guidance and suggestions is our own reason and intuition, that can help us to analyze and evaluate the ethical situations and the dilemmas that we face, and to find the best and the most appropriate solution, that is in harmony with our nature, our duty, and our purpose. Our reason and intuition can help us to balance the value of truth and the principle of Dharma, by applying the logical and the rational thinking, and by listening to the inner voice and the gut feeling. Our reason and intuition can also help us to use measured untruths or deception ethically and appropriately, by considering the pros and cons of each option, and by following our conscience and our moral sense.

These are some of the sources of guidance and suggestions that can help us to navigate the ethical challenges while upholding Dharma, and to achieve the delicate and dynamic equilibrium between truth and Dharma. However, these sources are not exhaustive or exclusive, and there may be other sources that can also help us in this endeavor.

The ultimate source of guidance and suggestions is our own self, who has the free will and the choice to make the ethical decisions, and who has the responsibility and the accountability to face the ethical consequences. Therefore, we should always strive to be honest and sincere, to be humble and respectful, and to be compassionate and empathetic, in our quest for truth and Dharma.

References and Noble Writers

The ethical use of measured untruths or deception to preserve social harmony and peace is a fascinating and complex topic, that has been explored and discussed by various Vedic texts and scriptures, as well as by notable philosophers and scholars who have studied and interpreted them. Some of the references and noble writers that can help us to understand and to appreciate this topic are:

• The Vedas, the Upanishads, the Bhagavad Gita, the Mahabharata, and the Ramayana, the primary and the most authoritative sources of Vedic wisdom and philosophy, that contain the foundational and the essential teachings and concepts of truth, Dharma, and ethics, as well as the stories and the examples that illustrate them.
• The Dharma Shastras, the law books or the codes of conduct, that provide the rules and the norms of Dharma for various aspects and stages of life, such as the Manu Smriti, the Yajnavalkya Smriti, and the Narada Smriti, that also address the ethical issues and the exceptions of truth and untruth in different contexts and situations.
• The Puranas, the mythological and historical texts, that narrate the stories and the legends of the gods, the sages, the kings, and the heroes, that also depict the ethical dilemmas and the challenges of truth and untruth in various scenarios and circumstances, such as the Vishnu Purana, the Shiva Purana, and the Devi Bhagavata Purana.
• The Itihasas, the epics or the histories, that recount the events and the adventures of the past, that also demonstrate the ethical use of untruths or deception to preserve social harmony and peace, such as the Harivamsa, the Raghu Vamsa, and the Yoga Vasishta.
• The Mahatmas, the great souls or the saints, who have lived and practiced the principles and the values of Sanatana Dharma, and who have inspired and guided others by their words and deeds, such as Sri Ramakrishna, Swami Vivekananda, and Sri Aurobindo, who have also expressed their views and insights on the ethical dimensions of truth and untruth in their teachings and writings.
• The Acharyas, the teachers or the masters, who have systematized and expounded the Vedic philosophy and theology, and who have established and propagated the various schools and traditions of Sanatana Dharma, such as Adi Shankara, Ramanuja, Madhva, and Chaitanya, who have also discussed and debated the nature and the significance of truth and untruth in their commentaries and works.
• The Pandits, the scholars or the experts, who have studied and analyzed the Vedic scriptures and literature, and who have contributed to the development and the dissemination of the Vedic wisdom and culture, such as Sayana, Bhatta Mimamsa, Abhinavagupta, and Ananda Coomaraswamy, who have also explored and explained the ethical use of untruths or deception to preserve social harmony and peace in their research and publications.

Brief of the Vedic texts and scriptures that support the discussed principles of truth and social harmony in Vedic wisdom:

• Rig Veda, the oldest and most revered of the four Vedas, which contains the hymns and verses praising the gods and the cosmic order.
• Yajur Veda, the second of the four Vedas, which contains the rituals and sacrifices for the welfare of the society.
• Sama Veda, the third of the four Vedas, which contains the melodies and chants for the worship of the gods.
• Atharva Veda, the fourth of the four Vedas, which contains the hymns and spells for the protection and prosperity of the people.
• Upanishads, the philosophical and mystical texts that reveal the nature and essence of the Supreme Reality, Brahman, and the individual self, Atman.
• Mahabharata, the epic poem that narrates the story of the Kurukshetra War, and contains the Bhagavad Gita, the dialogue between Krishna and Arjuna on the principles of Dharma and Moksha.
• Ramayana, the epic poem that narrates the story of Rama, the incarnation of Vishnu, and his battle with Ravana, the demon king of Lanka, who abducted his wife Sita.
• Manu Smriti, the law book that prescribes the rules and regulations for the social and moral conduct of the four varnas (classes) and the four ashramas (stages) of life.
• Markandeya Purana, the ancient text that contains the stories and legends of various gods, sages, and kings, and the Devi Mahatmya, the hymn to the Goddess Durga.
• Brahma Sutra, the aphorisms that summarize and systematize the teachings of the Upanishads, and form the basis of the Vedanta philosophy.

The following are some of the notable philosophers and scholars who have explored the ethical dimensions of truth and social harmony in Sanatana Dharma:

• Adi Shankara, the eighth-century philosopher and reformer who revived and propagated the Advaita Vedanta philosophy, which asserts the non-dual identity of Brahman and Atman, and the illusory nature of the phenomenal world.
• Ramanuja, the eleventh-century philosopher and theologian who founded and developed the Vishishtadvaita Vedanta philosophy, which affirms the qualified non-dualism of Brahman and Atman, and the reality of the attributes and the modes of Brahman.
• Madhva, the thirteenth-century philosopher and saint who established and elaborated the Dvaita Vedanta philosophy, which maintains the dualism of Brahman and Atman, and the distinction between the Supreme Lord and the individual souls.
• Vallabha, the fifteenth-century philosopher and mystic who initiated and propagated the Shuddhadvaita Vedanta philosophy, which asserts the pure non-dualism of Brahman and Atman, and the identity of the Supreme Lord and the world.
• Nimbarka, the thirteenth-century philosopher and teacher who expounded and defended the Dvaitadvaita Vedanta philosophy, which posits the dual-non-dual nature of Brahman and Atman, and the simultaneous difference and non-difference between them.
• Abhinavagupta, the tenth-century philosopher and master who synthesized and systematized the Kashmir Shaivism philosophy, which proclaims the monistic and dynamic nature of the Supreme Reality, Shiva, and the power of his creative energy, Shakti.
• Raghunatha Siromani, the sixteenth-century philosopher and logician who refined and revised the Navya Nyaya system, which is the modern and sophisticated form of the Nyaya logic and epistemology.
• Dayananda Saraswati, the nineteenth-century philosopher and reformer who founded and led the Arya Samaj movement, which aimed to revive and restore the original and pure form of the Vedic religion and culture.
• Swami Vivekananda, the nineteenth-century philosopher and monk who popularized and propagated the Vedanta philosophy and the Hindu religion in the West, and inspired the modern Hindu renaissance and revival.

Conclusion

Truth is one of the most important and sacred values in Sanatana Dharma, the eternal and natural way of life that is based on the Vedic scriptures and philosophy. Truth is considered as the essence of the Supreme Reality, the source of all existence, and the foundation of morality and ethics. Truth is also the basis of Dharma, the cosmic order and law that governs the harmony and balance of the universe and the individual. To follow Dharma is to align oneself with the truth and to act according to one’s duty and responsibility.

However, truth is not always absolute and rigid in Sanatana Dharma. There are situations where the adherence to truth may conflict with the higher principle of maintaining social harmony and peace, which is also an essential and significant aspect of Dharma. Social harmony and peace refer to the state of coexistence and cooperation among the different groups and individuals in the society, based on mutual respect, understanding, and goodwill. Social harmony and peace are vital for the well-being and the happiness of all living beings, as well as for the stability and the prosperity of the society.

In such situations, the use of measured untruths or deception may be justified as a means to preserve social harmony and peace, and to prevent discord or violence. Measured untruths or deception refer to the deliberate and intentional deviation from the absolute truth, in a limited and controlled manner, and for a specific and noble purpose. Measured untruths or deception are not the same as lying or cheating, which are motivated by selfishness, malice, or ignorance, and which are harmful and immoral. Measured untruths or deception are rather a form of ethical deliberation, which requires a lot of wisdom and discernment, and which aims to achieve a greater good and a higher value.

In this article, we have explored the ethical deliberations of balancing truth and social harmony in Vedic wisdom, with reference to the key scriptures and philosophical teachings that emphasize the importance of truth in ethical conduct. We have also discussed the significance of maintaining social harmony and peace in the context of Sanatana Dharma, and introduced the ethical dilemma when revealing absolute truth may lead to discord or violence. We have examined some Vedic texts that discuss the permissibility of using measured untruths to prevent discord, and illustrated some instances from ancient scriptures highlighting the ethical use of untruths for the greater good.

We have also discussed some contemporary situations where revealing the absolute truth might lead to social unrest or conflict, and explored the ethical considerations of using measured untruths to preserve social harmony. We have also provided guidance on navigating these complex ethical dilemmas within the framework of Vedic principles, and emphasized the role of wisdom and discernment in deciding when to use measured untruths.

We hope that this article has helped you to appreciate and to apply the ethical use of measured untruths or deception to preserve social harmony and peace in Vedic wisdom, and to achieve the delicate and dynamic equilibrium between truth and Dharma.