Satyam Eva Jayate NānṛtamAuthor(s): M. A. MehendaleSource: Journal of the American Oriental Society, Vol. 81, No. 4 (Sep. - Dec., 1961), pp. 405-408Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/595686 .

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WILHELM: The German Besponse to Indtan Cthlture WILHELM: The German Besponse to Indtan Cthlture 405 405

Schwab, Raymond, La Revaissance Orientale, Paris, 1950.

Snelleman, Willem, Das Hat4s Anjot4 4nd der Orient in Wolframs " Parzival," Nijkerk, 1941.

Sommerfeld, Susanne, Indienschat4 und Indiendeutt4ng romantischer Philosophen, Zurich, 1943.

Wilhelm, Friedrich, Das Indienbild He?nrich Heines, in: Sae¢M41M4s Xv 2, Freiburg, 1959.

Schwab, Raymond, La Revaissance Orientale, Paris, 1950.

Snelleman, Willem, Das Hat4s Anjot4 4nd der Orient in Wolframs " Parzival," Nijkerk, 1941.

Sommerfeld, Susanne, Indienschat4 und Indiendeutt4ng romantischer Philosophen, Zurich, 1943.

Wilhelm, Friedrich, Das Indienbild He?nrich Heines, in: Sae¢M41M4s Xv 2, Freiburg, 1959.

Windisch, Ernst, Geschichte der Sanskrit-Philologie snd indischen Altertt4mskt4nde, Strassburg, 1917-20.

The quotations of Goethe's poems are taken from the translation of Edgar Alfred Bowring, IFondon, 1891; Heine's poems are quoted from the translation of Louis Untermeyer, New York, 1937; the prose quotations in English are by the author.

Windisch, Ernst, Geschichte der Sanskrit-Philologie snd indischen Altertt4mskt4nde, Strassburg, 1917-20.

The quotations of Goethe's poems are taken from the translation of Edgar Alfred Bowring, IFondon, 1891; Heine's poems are quoted from the translation of Louis Untermeyer, New York, 1937; the prose quotations in English are by the author.

SATYAM EVA JAYATE NAN2TAM

M. A. MrRNDALE DSCCAN COLLEGS, POONA

SATYAM EVA JAYATE NAN2TAM

M. A. MrRNDALE DSCCAN COLLEGS, POONA

THEX ABOVE PASSAGE iS quite well knowa. It occurs in the Mundaka Upanisad (3.1.6) of the Atharva Veda, and the first part of it has now been inscribed as the motto of the Indian nation. The passage has been mostly taken to mean "Truth alone conquers, not falsehood.''1

In the above interpretation satyam and anrtam are taken to be the subjects, but this does not seem to be correct. Both satyam and anrtam have to be regarded as the objects, and a r.si is to be under- stood as the subject. Taken this way, the sentence would mean " A sage obtains only the Real (t. e., the Brahman), not the unreal." This construc- tion was already seen by Deussen 2 who trans- lates "Wahrheit ersiegt er (i.e. the ativadin cf. Chand. T. 16 ), nicht Unwahrheit."

This interpretation will be found to be in har- mony with the spirit of the Upanisads in general and that of the Mundaka in particular. According to these philosophical texts the highest goal of a sage is to obtain unity with brahman which is the ultimate Reality or satyasya satyam. Whatever is lower than this satya is anrta or unreal, and a sage does not seek after that. About the real and unreal forms of brahman we read in the Maitri 6. 3: dve vava brahmano rupe rnmbrtarn carnurtaqn

1 So, for example, Hume, The Thirteerw Prinsipal Upanishads. Max Muller (SBEt 15), "The true prevails, not the untrue." Radhakrishnan, The Prinzpat Upa- rwisads, " Truth alone conquers, not untruth." Hille- brandt, A¢s Brahmanas t4nd EJpaniwsaden, " Die Wahrheit allein siegt, nicht das Unrecht."

2 Rechzig EJparwishads des Veda ( lst edition, 1897 ) . The same interpretation is also intended by J. Hertel see below pp. 407

THEX ABOVE PASSAGE iS quite well knowa. It occurs in the Mundaka Upanisad (3.1.6) of the Atharva Veda, and the first part of it has now been inscribed as the motto of the Indian nation. The passage has been mostly taken to mean "Truth alone conquers, not falsehood.''1

In the above interpretation satyam and anrtam are taken to be the subjects, but this does not seem to be correct. Both satyam and anrtam have to be regarded as the objects, and a r.si is to be under- stood as the subject. Taken this way, the sentence would mean " A sage obtains only the Real (t. e., the Brahman), not the unreal." This construc- tion was already seen by Deussen 2 who trans- lates "Wahrheit ersiegt er (i.e. the ativadin cf. Chand. T. 16 ), nicht Unwahrheit."

This interpretation will be found to be in har- mony with the spirit of the Upanisads in general and that of the Mundaka in particular. According to these philosophical texts the highest goal of a sage is to obtain unity with brahman which is the ultimate Reality or satyasya satyam. Whatever is lower than this satya is anrta or unreal, and a sage does not seek after that. About the real and unreal forms of brahman we read in the Maitri 6. 3: dve vava brahmano rupe rnmbrtarn carnurtaqn

1 So, for example, Hume, The Thirteerw Prinsipal Upanishads. Max Muller (SBEt 15), "The true prevails, not the untrue." Radhakrishnan, The Prinzpat Upa- rwisads, " Truth alone conquers, not untruth." Hille- brandt, A¢s Brahmanas t4nd EJpaniwsaden, " Die Wahrheit allein siegt, nicht das Unrecht."

2 Rechzig EJparwishads des Veda ( lst edition, 1897 ) . The same interpretation is also intended by J. Hertel see below pp. 407

ca/ atha yan rnmbrtam tad asatyam, yad amurtaxrn tat satyam/ tad brahma taj jyotth.3

It will be useful to cite here in full the stanza from the Mundaka (3.1. 6) in order to be able to understand the context and appreciate the correct- ness of the above interpretation.

satyam eva jayate nanrtam, satyena pantha vitato devayanah/

yenakramanty r$ayo hy aptakama, yatra tat satyasya paramam nidhanom//

Here in the last three quarters of the stanza we are told that the heavenly path by which the sages go is laid out by the Real, and the place where the sages reach is the highest abode of the Real. Therefore, when the subject matter is the path taken by the sages to reach the abode of the Real, it would be improper to give a worldly meaning like 'truth alone conquers' to satyam eva jayate. In the context it can only mean "A sage obtains only the Real ' because the place where he reaches is the abode of the Real.4 He does not obtain the unreal or lesser worlds because there are other paths which lead to them which the sage does not take. With the expression satya7n eva jayate which means 'A sage obtains only the Real (M>.e., brah- rnan),' we may well compare Mundaka 3. 2. 9 (sa

3 Also cf. Br. 2. 3. 1 dve vava brahmano qa4pe rni4rtam caiqnami4rtam ca, martyam camrtaqh ca, sthitam ca yac ca, sac ca tyac ca.

4 We may also compare tasyawa atmcb visate brahrna- dhama Mund. 3,2, 4; tarw .... brahmalokarw gamayati .... tesath na punaravrttih, Br. 6. 2. 15; sa enarw brahma gamayati ea devayanah pantha iti, Cha. 5.10; also 4. 15.

ca/ atha yan rnmbrtam tad asatyam, yad amurtaxrn tat satyam/ tad brahma taj jyotth.3

It will be useful to cite here in full the stanza from the Mundaka (3.1. 6) in order to be able to understand the context and appreciate the correct- ness of the above interpretation.

satyam eva jayate nanrtam, satyena pantha vitato devayanah/

yenakramanty r$ayo hy aptakama, yatra tat satyasya paramam nidhanom//

Here in the last three quarters of the stanza we are told that the heavenly path by which the sages go is laid out by the Real, and the place where the sages reach is the highest abode of the Real. Therefore, when the subject matter is the path taken by the sages to reach the abode of the Real, it would be improper to give a worldly meaning like 'truth alone conquers' to satyam eva jayate. In the context it can only mean "A sage obtains only the Real ' because the place where he reaches is the abode of the Real.4 He does not obtain the unreal or lesser worlds because there are other paths which lead to them which the sage does not take. With the expression satya7n eva jayate which means 'A sage obtains only the Real (M>.e., brah- rnan),' we may well compare Mundaka 3. 2. 9 (sa

3 Also cf. Br. 2. 3. 1 dve vava brahmano qa4pe rni4rtam caiqnami4rtam ca, martyam camrtaqh ca, sthitam ca yac ca, sac ca tyac ca.

4 We may also compare tasyawa atmcb visate brahrna- dhama Mund. 3,2, 4; tarw .... brahmalokarw gamayati .... tesath na punaravrttih, Br. 6. 2. 15; sa enarw brahma gamayati ea devayanah pantha iti, Cha. 5.10; also 4. 15.

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406 MEHE.NDALE: Satyam Eva Jayate Nanrtam

yo ha vas tat paramarn brahma veda) brahmaiva bhavati.

The word satyam is often used in the Upanisads to designate brahman as the ultimate Reality. In the Chandogya, Uddalaka Aruni taught Avetaketu the doctrine of the essential oneness of the indi- vidual and the universal soul. There this highest principle is declared to be satyam: sa ya eso'nima, aitadatmyam idam sarvam, tat satyam, sa atma, tat tvam asi Svetaketo, 6. 8.16. Before Avetaketu was initiated in this doctrine he was asked one question by Aruni. While elaborating this ques- tion Aruni uses satyam in the sense of basic Reality: ekena mrtptndena sarvam mrnmaya7n vijnatam syat vacurambhanam vikaro rwamadheyarn mrttika ity eva satyam/ .................. Ioham ity eva satyam, etc., 6.1. In this Upanisad satyam is expressly said to be the name of brahman: tasya ha va etasya brahmano nama satyam iti, (8.3).5 In the Mundaka itself, where the passage under discussion occurs, the nature of the brahmcl,vidya is said to be that by which one knows the im- perishable Pqzrtgsa as satya: yenaksaram pqzr?lsam veda satyam provaca tam tattvato brahmavidyam, 1. 2.13.6 In a few places we find it further stated that this ultimate Reality is covered by a gold vessel (in the form of the sun): hiranmayena patrena satyasyapihitam mqzkham/ tat tvam Pqbsann apavrnt4 satyadharmaya dr$t aye//, Isa. l5;Br. 5.15.

In the usual interpretation of satyam eva jayate, satyam is taken as the subject. But before we do so it would be well to remember that since satyam is an attribute of brahman it is never employed as subject in the Upanisads. In one passage of the Brhadaranyaka (5. b. 1) it may appear at first sight that satyam is used as a subject. But a closer examination will show that that is not the case. We read there as follows in an account of creation: apa evedam agra asqzh / ta apah satyam asrjanta/ satyam brahma brahma prajapatirn prajapattr devan. It may appear that here satyam is said to create brahman. That is, however, not true. In the preceding section (Br. 5.4) both satyam and brahman are identified and described as first-born: sa yo haitam mclhadyaksam prathamajam veda satyam brahmetz . . . satyam hy eva brahma. It will, therefore, be clear that in the above creation

5 Also, cf., atha namadheyam satyasya satyam iWti>, Br. 2.3.6, also 2.1.20.

6 Also, cf., tad etad akearam brahma . . . tad etot satyom, tad amrtaqn ...., Mund. 2. 2. 2.

account satya and brahma can both be first-born if the two words are understood to be in apposi- tion. We have, therefore, to translate the passage as: " In the beginning this world was just Water. That Water emitted the Real-Brahma (being) the Real-, Brahma, Prajapati, Prajapati, the gods " (Hume) .

It is not intended to suggest here that in the Upanisads satyam is employed only in the sense of the ultimate Reality, i. e., brahman. It is true that it is also used in the sense ' truth, true speech.' Thus in the advice given by the teacher to his pupil we read: satyam vada/ . . . satyan na pra- maditavyam, Taitt. 1.11.1. In the Chand. 1. 2. 3 we find tasmat taya (= vaca) ubhayam vadati satyam canrtam ca.7 A sage has to lead a life of good conduct 8 and therefore we find satyam ' true speech' also included in the means of obtaining bra7zman (or atman). Thus Mund. 3.1. 5: satyena labEyas tapasa hy esa atmd, samyajjnanena brah- macaryena nityam, Svet. 1.15 satyenainam tclpasa yo 'n1bpasyati.9 Occasionally we also get a men- tion of those means which do not lead to brahman (or atman). tesam evai$a brahmaloko ye SaS tapo brahmacaryain yes1b satyam pratisthitam/ ... na yesqx jiSmam anrtam na maya ceti, Prasna 1.15- 16; nayamatma pravacanena labEyo na medhaya na bah?sna srutena, Mund. 3. 2. 3.10 But since in our verse the context is the goal reached by a sage, satyam should be taken to mean brahman and not 'true speech.'

The verb +/ ji is used both in the sense ' to win, to obtain ' as well as 'to conquer, to be victorious ' since the earliest times. In the usual translations of satyam eva jayate, the latter meaning is thought of. But the former meaning 'to (lbtain,' which is intended in the suggested interpretation, is also to be found in the Upanisads. For instance, we often come across expressions like lokain jayati, salo- katain jayat. In the Mundaka itself (3.1.10) we read tain tam lokain jayate tams ca kaman where the meaning obviously is ' obtains.'

The above discussion will show that the inter- pretation of the passage under discussion, viz., ' A

7 Also, cf., Chand. 6.16; Brhad. 5.14. 4. 8 yas tx viinanavan bhavatit samanaskah sada sucth /

sa t¢ tat padaxn apnoti yasrnad bhxyo na iayate// Katha. 3. 8.

9 For other references giving means to obtain brahman, cf., tasmad vidyaya tapasa cintaya copolobSyote brohma, Maitri. 4. 4.

l°Also cf., Katha 2. 23-24 and Mund.. 3. 2. 4.

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MREF.NDALE: "Satyans Eva Jayate Narrtons" 407

sage obtaiIls only the Real and not the unreal' is in keepitlg with the Upanisadic usage of the words satyam and /ji.

While commenting on this passage Sankaracarya observes: satyarn eva satyavan eva jayate joyati,, ndnRta7n nanrtavadtty arthah/ na hz satyanrtayoh kevalayoh purusanasritayor jayah parajayo va sambhavati/ prasiddhan loke satyavadinanrtavady abEibEq4yate na viparyayah/ atah siddharn satyasya balavatsadhanatvam. This will show that Sankara also found it difficult, although on different grouxlds, to take satyam by itself as subject. But since he accepts satyarn satyavads pq4rusah as subject and renders jayate ' is victorious ' his is the usual interpretation of the passage assuring worldly victory to the truthful man. In the opinion of S;ankara this has been said in order to praise truthful behaviour as the most efficacious means. But it seems unnecessary to single out satyam, as 'true speech,' for special praise having included it with austerity, etc., in the preceding verse among the means to obtain atman. The lSIundaka is specially intended for asceticsl1 who wish to attain the Imperishable ( tad aksaram adhigamyate 1.1. S). It is not intended for ordi- :llary people of the world who may be seeking unreal ends and who need such inducement to be persuaded to follow the truth. While the Im- perishable is obtai:lled by the higher knowledge ( para vtdya) worldly victories and such other things would belong to the field of lower knowl- edge (apara vidy). The ascetics have already obtained their desires (aptakanzah) and their de- sireless condition is also emphasized in the Mundaka 3. 2. 2: paryaptakanzasya krtatnzanas t?s ihaiva sarve praviltyanti kaqnah. They live i: forests and finally reach the immortal Pqlrutsa: tapoSsraddhe ye hy qxpavasanty aranye santa vidvanxso bhaiksacaryor¢ carantah/ suryadvarena6 te vira jah prayantz yatranrtah sa ptlbrtlbso hy avyayatnza, Mund. 1.2.11. If we keep in mind the background of the Mundaka Up. and the final

11 It appears that the doctrine propounded in the Mun.daka was specially intended for those who shaved their heads and who with controlled minds approached the teacher for instruction. Mun.daka 3. 2. 10: teadnw evaitarn brahrnavrdy vadeta sirovratavrn vidhivad yais t?z ctrnarn; also Mun. d. . 1. 2. 13: tasrnai sa vidvan upasannaya sarnyak prasdntacittaya sa7nanvitayal ye- naksararn p?r?savrn veda satyarn provaca tarn tattvato brahrnavidydrn// Cf. Eertel," ndaka-Upani$ad ( Leip- zig, 1924), p. 19.

attainment aimed at by the ascetics, it would be proper for us to interpret satyarn eve jayate as " A sage wins only the Real.'

It is possible to anticipate a few objections to the above interpretation. In the first instance it may be argued that we may expect an object for the verb +,/ jt if it is used in active voice. If used medially, i. e., reflexively, no object is necessary. For example we find in the Ait. Br. 12.16, jayots used with an object, but jayate without it: tathaivaitad yajamano . . . jayati squargatn lokarn, vy asrniZ loke jayate. cc Similarly the sacrificer wins the heaveIlly world, he is victorious in this world." Since in our passage jayate is used in the middle voice it would be proper not to antici- pate an object and translate ' truth alone is victorious.'

The objection can be answered in two ways. First we have to point out that the uses in the middle voice are not always reflexive. In the Mundaka itself we find pasyate used twice in the active sense: yada pasyah pa£yate rgkmavarnorn kartaranz tsarn ptlbrusarn brahnzayoninzn 3. 1. 3; tatas tqx tanz pa£yate nvkalarn dhyayanzanclrh, 3. 1. 8. Even jayate is used unmistakably in the active sense in the Mund. aka: tarn tarn lokanz jayate tanxs ca kanzan, 3.1.10. So there should be no objection if in our passage jayate is take:ll in the active sense with satyanz as object and r.si as the subject supplied. Secondly the reason for the use of jayate instead of jayati appears to be in the metre of this IJpanisad. From the analysis of the trtstubh metre of the Mundaka done by Hertells it becomes clear that if of the three parts of a quarter the first one has four syllables and the middle one three, then the latter has never all three short syllables. They are either --, --, --, or ---. Therefore when i:ll our instance the line opens with the first division of four syllables (satyanteva), we cannot have the middle part with all short syllables. Hence we find the use of jayate (- -) instead of jayati ( _).13

If then the use of jayate for jayati is qnetri calbsa, there should be :llo difficulty in understanding the middle form for the active form and take satyam as the obJect of jayatz. Moreover, since this quarter is metrically defective, in the opinion of

12 Mulldawka UpaniSad, p. 28. ls This is also true of tanz tanz loka7h, jayate, Mund.

3. 1. 10.

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1\+FJ7TFSNDALE: "SaEya,m Eva Jayafe Nanrtarn" 408

vsmsatya adttyam apnotz ... dvavtnxsena param adttyaj jayatz tan nvkarn {ad viwsokarn. Thus here jayati is used for obtai:lling what is beyo:lld the SU:ll. Sometimes the sun itself is ide:lltified with the final goal and to describe the attainment of this the verb 7/ jz is used. Cf. PraNna 1. 10: athottarena tapasa brahmacaryena srsddhaya v- dyaya afmanam anvisya adttyam abhijayante/ etad vai prananans ayatanam efad amrfam abha yam etat parayanam etasman no pqxnar &vartanta tt+. Since in this statement coming from an Upanisad of the Atharva Veda we have a mention of the means for seeking atman which is followed by the expression adityam abhijayante, it would be instructive to read here Mu:lldaka 3. 1. 5-6 where we also find mentioned almost the same means like tapas, etc., for the obtaining of atnzan which is immediately followed by satyam eva jayate. This comparison between adityam abSijayanfe and saZyam jayafe should not leave any doubt about the correctness of taking satyam as the obJect of jayate.l6

One thing should be made clear in the end. It has not been assumed in the above discussion that saZyam eva jayafe cannot at all mean at any place Ctruth alone conquers.' If the sentence is used in some different context where this sense is in- tended it can certainly fulfill that purpose. What has been demonstrated above is the fact that this meaning is unsuitable in the context where it occurs in the Mundaka Upanisad. There we are told about the means for realizing the self and about the reaching the abode of the ultimate Reality by devayancl. In this context the expres- sion should be take:n to mean c (The sage) wins only the Real, (and) not the unreal.'

reach the immortal Puruso through the gate of the sun ( suryadvarena te vira jah prayanti yotranxrtah sa puruso hy avyayatnwa ) Also, cf ., hizaunrnayerLa patrena satyasyapihita7n rnukharn, cited above, and sa tejasi surye sampannahl .... sa sarnabhir unnsyate brahma- lokatn ...., Prafina 5. 5.

lff It may also be pointed out that ill the Kausl. Up. we find a dialogue between BrahmX and the knower of brahman. At the end of this dialogue (1.7) we read sa ya brahmaflo jitir ya vyaatis td jitirn jayati, taoit vyastim vyasnute. It is true that the expression brahrnano jitih can mean both ' the conquest made by brahman ' or ' the winning of brahrnan.' For the former we may compare tasya ha brahrnazno vijaye ( conquest made by brahrnan) devo arnahiyanta, Kena 3.1, al30 4.1. For the latter we may compare d pnoti ha adiyasya jayarn paro hdsya ddityajayaj (winning of aditya) jayo bhavati, Chand. 2.10.

Eertel one syllable at the end has probably been lost. IIe suggests to read the quarter as satyam eva jayate, nanrtaqn soh (pp. 59 and 44). If this is correct, obviously sotyam has to be take:ll as object, and in that case our view will be supported. But we :lleed :llot rely only on this evidence since it involves emendation.

A second objection could be that since in the first quarter of the verse jayate is used in the singular :llumber,l4 the subject rsih to be supplied has also to be in the singular. But in the third quarter of this verse we find r$ayah in the plural. Therefore it would not be proper to assume a subject in the singular number in the first quarter. But such difl!ere:llces in number are not altogether rare. I:ll the Mundaka itself we notice them in the following verses:

sa vedaiZaf paramam brahmadhama yafra vissam nihiZam bhaZi subSram/

q4pasafe purusam ye hy akamas te sukram efad ativarfanti dhtrah // 3. 2.1

etair upayarr yatafe yas tu vidvarns {asyaisa &{m& vtsate brahmadh&ma/

samprapyainarn rsayo jnanafrp{h krt4fmano vttar&g&h prasanfah// 3. 2. 4-5.

Thirdly a point may be raised that in the IJpanisads we do not come across elsewhere an expression like rsir brahrna jayaZi. This is true. But instead of jayoti we find verbs like glabh-, Vvind-, gap-, gas- used in expressions such as saZyena labSyah . . . afma (Mund 3.1. S); nayans atma pravacanena labSyo (Mund.. 3.2.3); tasmad vidyay& . . * qspalabSyate brahma (Maitri 4.4); brahmacaryena.... atmanam anuvindafe (Chand. 8. S); tad ya evaiZam brahmalokam brahmacaryenanqsvindanti (Chand. 8. 4); brahma- prapfah (Eatha 6.18); sa tu {af padam &pnoti yasm&d bhi4yo na jayafe (Eatha 3. 8); atra brahma samasnute (S:atha 6.14, Br. 4. 4. 7 ); amrfamasnute (Isall,14;Prasna3.11). About the use of jayati itself we may cite the following passages. In the Chand. 2.10. 5-6 while explain- ing the mystical significance of a saqnan it is said that with the twenty-one syllables the knower ob- tains the sun and with the twenty-second he wins (jayati) what is beyond the sun, viz., the sorrow- less heaven (i.e. the brahrna world).l5 Cf. eka-

14 I now withdraw my earlier sugge3tion of regarding jayate as a possible plural form. af. Ind. Ltnpurstscs, 17.23.

15 af.2 Mund.aka 1. 2. 11 where the ascetics are said to

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