Truth, untruth and Reality

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Introduction:
ऋत् अनृत् ऋतु
ṛt anṛt ṛtu
Truth, untruth  and Reality:
ऋत्  ṛt  in Veda is the essence and substance of all this manifest and the potential existence.
ऋत्  ṛt  takes the form ‘truth’ and anṛt  takes the form ‘untruth’,
while ऋत् / ṛt with qualifying suffix  ‘अलुक् / aluk’;  ऋल् > ṛl becomes the word ‘Real’, and subsequently ‘Reality’ (ऋल् इति > ṛl iti).
Thus, the word ‘Truth’ is a linguistic mutation / modification of ऋत् / ṛt.
The word ‘untruth’ is a linguistic mutation / modification of अनृत् / anṛt.
The word ‘Real / Reality’ is a linguistic mutation / modification of
(ऋल् इति > ṛl iti).
The word ‘Theo’ is a linguistic mutation / modification of धियो / dhiyo.
The word ‘therm / thermal’ is a linguistic mutation / modification of धर्म / dharma.
Just as;
‘Thou Art That’ is a linguistic mutation / modification of
संस्कृत / saṃskṛta दिष्टम् / diṣṭam :
‘त्व अर्थ तत् / tva artha tat’, so is the word ‘dictum’, - of दिष्टम् / diṣṭam,
There are such 2 more scriptural संस्कृत / saṃskṛta dictums:
सत्यं वद / satyaṃ vada
धर्मं चर /  dharmaṃ cara,
And.
सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यं अप्रियं ।
प्रियं च न-अनृतं ब्रूयात् एष धर्म सनातनः ॥
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satyaṃ brūyāt priyaṃ brūyāt na brūyāt satyaṃ apriyaṃ |
priyaṃ ca na-anṛtaṃ brūyāt eṣa dharma sanātanaḥ ||
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And I understand the meaning of ‘truth’, ‘untruth’ and ‘Real / Reality’, -that is verily the substance and essence, as expressed in terms of the words in संस्कृत / saṃskṛta  as ऋत् अनृत् ऋतु  ṛt anṛt ṛtu respectively in that respect.
This explanation is of utmost importance to understand the meaning of the dictum :
सत्यं वद / satyaṃ vada
धर्मं चर /  dharmaṃ cara,
And,
सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यं अप्रियं ।
प्रियं च न-अनृतं ब्रूयात् एष धर्म सनातनः ॥
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satyaṃ brūyāt priyaṃ brūyāt na brūyāt satyaṃ apriyaṃ |
priyaṃ ca na-anṛtaṃ brūyāt eṣa dharma sanātanaḥ ||
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The above two instructions in Veda :
The one from
 तैत्तिरीय उपनिषत् शीक्षा वल्ली एकादश अनुवाक
taittirīya upaniṣat śīkṣā vallī ekādaśa anuvāka
वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति ।
सत्यं वद । धर्मं चर ।
vedamanūcyācāryo:'ntevāsinamanuśāsti |
satyaṃ vada | dharmaṃ cara |
The other from
मनुस्मृतिः / manusmṛtiḥ (4/138)
There is a parallel in
धम्मपदम् / Dhammapada
given as under in Pali and संस्कृत / saṃskṛta
पालि [1.5] यमक
न हि वेरेण वेराणि
सम्मन्तीध कुदाचनम् ।
अवेरेण च सम्मन्ति
एस धम्मो सनन्तनो ॥
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पटना 253 [14.5] खान्ति
न हि वेरेण वेराणि
शामन्तीह कदाचनम् ।
अवेरेण तु शामंति
एस धंमो सनातनो ॥
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paṭanā 253 [14.5] khānti
na hi vereṇa verāṇi
śāmantīha kadācanam |
avereṇa tu śāmanti
esa dhaṃmo sanātano ||
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उदानवर्ग 14.11 द्रोह
न हि वैरेण वैराणि
शाम्यतीह कदा चन ।
क्षान्त्या वैराणि शाम्यन्ति
एष धर्मः सनातनः ॥
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मूलसर्वास्तिवादिविनय
(गिल्गित .184)
न हि वैरेण वैराणि
शाम्यन्तीह कदाचन ।
क्षान्त्या वैराणि शाम्यन्ति
एष धर्मः सनातनः ॥
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धम्मपद / dhammapada is clearly a later version fashioned accordingly, on this basis from the stanza  138 of Chapter 4 of मनुस्मृतिः / manusmṛtiḥ.
The teaching
तैत्तिरीय उपनिषत् शीक्षा वल्ली एकादश अनुवाक
taittirīya upaniṣat śīkṣā vallī ekādaśa anuvāka
वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति ।
सत्यं वद । धर्मं चर ।
vedamanūcyācāryo:'ntevāsinamanuśāsti |
satyaṃ vada | dharmaṃ cara |
 is the concluding part of the chapter 1 of this text.
Literally is a ‘convocation’ the word convocation could be conveniently derived as from वच् / vac >/ अनूच्य / anūcya / वाच् / vāc > voice  वाक् / vāk समनूच्य > samanūcya
 > सं-अनूच्य > saṃ-anūcya > संवच् > saṃvac > संवचन / saṃvacana > convocation.
This is when the Teacher was finally addressing the students after completion of their education.
Now the meaning:
One should speak the truth, -the truth that sounds sweet.
Yet, one should refrain from speaking the truth that is unpleasant.
And though in pleasant tones, should never speak an untruth.
This is the essence of Truth that prevails ever but in practice is expressed though voice.
The Next is: धर्मं चर /  dharmaṃ cara,
Live your life according to Dharma.
Dharma is living with this Truth which is expressed in action.
This is what ‘सनातन धर्म / sanātana dharma‘ is all about.
To follow and practice this सनातन धर्म / sanātana dharma  I one needs to understand the meaning of सनातन  / sanātana also as much well as one about धर्म / Dharma.
Before that we should go through what we mean by ‘Time’, What is our notion of Time?
Depending upon the perception, ‘Time’ could be viewed in many different ways.
Physics defines time and then attempts to measure in terms of comparison and contrast between the assumed span of intervals that takes place in happening of two (or more) events. Thus, an apparent pattern and scale of ‘time’ could be devised, but that doesn’t mean time is a quantity perceptible as such as matter and energy.
In terms of perception however, speaking broadly, we could agree upon understanding ‘time’ as of having 4 characteristics.
One is that which has a span call it momentary or howsoever long, according to the interval as is determined by the above definition.
This time may be at the experiential level long or short for the individual though ultimately ends. This becomes a notion only and as such has a hypothetical existence only.
Then another kind of time is that is in terms of an event that happened but we are not sure if and how this event may take place or doesn’t take place in the assumed future, -the future which has again only a hypothetical existence. The physical verification of which as a physical object is just impossible.
Then there are times or time-intervals that are of the repetitive kind.
Their occurrence is almost inevitably certain. The time that could be accurately measured, and compared also.
Such a time is neither eternity nor momentary.
There is a time where-in all these times appear and disappear again and again, but that itself is, so as to say is utterly immovable.
‘Time’ - of whatever kind, has inevitably a place associated with it.
Like-wise ‘place’, like-wise -of whatever kind has inevitably a ‘time’ associated with it.
Though we unwittingly take them as two different entities, they are indivisibly 2 aspects of the one and the same phenomenon.
Any object / thing, individual, place, time, event, and the idea of being related in any way with anything, individual, place, time, or event is but information that becomes memory. Memory is recognition and recognition is memory. One could not survive in the absence of the other. Hence the two are but 2 aspects of the same fact, a fact that keeps appearing and disappearing. This repetition may happen once or many a times, but is ultimately forgotten.
The time associated with any object / thing, individual, place, time, event, and the idea of being related in any way with anything, individual, place, time, or event is thus illusive and elusive.
The Time that abides as the only support as if the foundation of all these times is though not subject to perception through senses, intellect or experience, is nevertheless irrefutable undeniable fact and every-one knows without effort, every-one is aware of.
This very Time is that moves yet moves not and धर्म / Dharma or सनातन धर्म / sanātana dharma. This सनातन धर्म / sanātana is, that lets the existence manifest and un-manifest. Following this ‘Time’, this सनातन धर्म / sanātana is not religion that one of whatever caste, tribe, male or female, should /could practice, but is a matter of discovery, earnestness, keenness and sincerity.
One of whatever caste, tribe, male or female, can attain this सनातन धर्म / sanātana  though not have heard or crammed scriptures that speak about this.
This सनातन धर्म / sanātana could not, should not and need not be preached / taught to the undeserving, who are of immature mind.
All that needs publicity, preaching is mostly a business, sheer politics and in fact   - अधर्म / adharma and is against this सनातन धर्म / sanātana Dharma.
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May be, Shall have a second look and if needed try editing this.
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For Hindi version of this, check the previous post in this blog.
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