12.156
Yudhiṣṭhira said.
Brāhmaṇas, sages, ancestors, and deities praise truth in righteousness. I wish to hear about truth; tell that to me, O grandsire.
O king, what is the characteristic of truth, how is it attained, and what happens when truth is attained? How, indeed, is that described?
Bhīṣma said.
O Bhārata, the intermingling of the duties of the four varṇas is not approved. The unaltered truth should be upheld among all varṇas.
Truth is always righteousness among the virtuous; truth is the eternal righteousness. One should indeed worship only truth, for truth is truly the highest goal.
Truth is righteousness, austerity, and union; truth is the eternal Brahman. Truth is declared as the supreme sacrifice; upon truth all is established.
Here, I will explain the conducts of truth as they are, in proper sequence, and also the characteristics of truth in due order.
O Bhārata, as truth is attained, you are indeed worthy to hear about it. Truth is of thirteen kinds in all worlds.
Truth, equanimity, self-restraint, absence of doubt, absence of envy, forgiveness, modesty, forbearance, and absence of fault-finding are virtues.
O King, renunciation, meditation, nobility, steadfastness, constant firmness, non-violence, and so on—these are the thirteen forms of truth.
Truth is indeed imperishable, eternal, and unchanging; it is not opposed to all dharmas, and this is attained by yoga.
One should maintain equanimity towards oneself, towards what is desired and undesired, and even towards an enemy; having achieved the destruction of desire and aversion, and likewise the destruction of desire and anger.
Self-restraint, absence of desire for others' possessions, constant fortitude, and true gravity; fearlessness and pacification of anger—these are attained through knowledge.
The wise declare that absence of envy is true generosity; in the practice of dharma and self-restraint, one who is steadfast and always truthful should remain free from envy.
Both the unforgiving and the forgiving encounter pleasant and unpleasant things here; the virtuous person forgives everything, the good attains, and the truthful prevails.
A truly modest person does good deeds steadfastly and never boasts. One whose words and mind are always calm—such modesty is attained only through dharma.
Forbearance is called that which endures for the sake of righteousness; but for the welfare of the world, such forbearance is attained through courage.
Only the renunciation of sense-objects and attachments by one who is free from both attachment and aversion is true renunciation; otherwise, it is not so.
Nobility is defined as that which one performs with effort: auspicious deeds, formlessness, and true dispassion.
Steadfastness is that which does not undergo change in happiness or sorrow; the wise man who desires his own prosperity should always cultivate that.
A wise person should always be forgiving and devoted to truth; being free from delight, fear, and anger, such a person attains steadfastness.
The eternal duty of the virtuous is to be free from hostility towards all beings in action, thought, and speech, and to practice kindness and charity.
O Bhārata, these thirteen forms, each with the single characteristic of truth, separately partake of truth alone here and also cause it to flourish.
O Bhārata, the end of the qualities of truth cannot indeed be spoken; therefore, the sages, together with the ancestors and gods, praise truth.
There is no dharma greater than truth, nor any sin greater than falsehood. Truth is indeed the foundation of dharma; therefore, one should never abandon the truth.
Indeed, gifts that arise from truth, as well as sacrifices with proper gifts, vows, Agnihotra, the Vedas, and all other determinations of dharma, are attained.
When a thousand horse sacrifices and truth are weighed in a balance, truth alone is found to surpass even a thousand horse sacrifices.
