What exactly is Truth?

Is it the description of a ‘thing seen’ as one has seen it, without exaggeration or under-statement? No. Or, the narration of an incident in the same word as one has heard it narrated? No. Truth elevates; it holds forth ideals; it inspires the individual and society. It is the Light that illumines one’s path to God. A life inspired by Truth will enable man to live as man – not degrade oneself to the status of a lower species. There is God everywhere and there is no second entity. God is the Truth, the only Truth. God is in every article or thing, as the basis, as understanding and understandability, as the source of Divine light, as Atma. Truth is the One Awareness, the One Divine Energy that activates every living being, nay, every particle of matter. (Divine Discourse, Dec 8, 1979)

– Sathya Sai Baba

One thought on “What exactly is Truth?

  1. Sri Aurobindo on Truth – “What is Truth? said Pilate confronted with a mighty messenger of the truth, not jesting surely, not in a spirit of shallow lightness, but turning away from the Christ with the impatience of the disillusioned soul for those who still use high words that have lost their meaning and believe in great ideals which the test of the event has proved to be fallacious….

    …I am speaking of the fundamental truth, the truth of things and not merely the fact about particulars or of particulars only as their knowledge forms a basis or a help to the discovery of fundamental truth… Our ancestors perceived this truth of the fundamental unity of knowledge and sought to know Sat first, confident that Sat being known, the different tattvas, laws, aspects and particulars of Sat would more readily yield up their secret.

    The moderns follow another thought which, also has a truth of its own. They think that since being is one, the knowledge of the particulars must lead to the knowledge of the fundamental unity and they begin therefore at the bottom and climb upwards – a slow but, one might imagine, a safe method of procession.

    “Little flower in the crannies”, cries Tennyson addressing a pretty blossom in the wall in lines which make good thought but execrable poetry, ‘if I could but know what you are I should know what God and man is.’

    Undoubtedly the question is whether, without knowing God, we can really know the flower – know it; and not merely its name and form or all the details of its name and form. Rupa we can know and analyse by the aid of science, Nama by the aid of philosophy; but Swarupa?….”

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