Satyamev Jayte Nanrutam - Book Summary

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The article "Satyamev Jayte Nanrutam" by M.S. Mahendale critically examines the commonly accepted meaning of the famous Upanishadic mantra "Satyamev Jayte Nanrutam" (Truth alone triumphs, not falsehood). While the first part, "Satyamev Jayte," has been adopted as the national motto of independent India with the interpretation "Truth always triumphs," the author argues that this interpretation is not entirely accurate when considering the original Upanishadic context.

Challenging the Conventional Interpretation:

Misinterpretation of 'Satyam' and 'Anrutam': The author contends that in the conventional understanding, 'Satyam' (Truth) and 'Anrutam' (Falsehood) are treated as the subjects (karta) of the sentence. However, the original context suggests that the 'rishi' (sage or seer) is the subject, and 'Satyam' and 'Anrutam' are the objects (karma).
The Sage as the Subject: The intended meaning, according to Mahendale, is "The sage obtains Truth, not falsehood." The ultimate goal of sages in the Upanishads is the attainment of Brahman, which is identified as the ultimate Truth ("Satyasya Satyam"). Anything different from this ultimate Truth is considered 'Anrutam' and cannot be attained.
Brahman as Truth: The Upanishads explicitly state that Brahman has two forms: the manifest (murtam) and the unmanifest (amurtam). The unmanifest is Truth, and the manifest is falsehood. Brahman is also described as "Tad Brahma Tajjyotih" (That Brahman, that light).
German Philosopher's View: Even the German philosopher Deusseu is cited as interpreting "Satyamev Jayte" as "Wahrheit siegt" (Truth triumphs), not falsehood.

Upanishadic Support for the Alternative Meaning:

Mundaka Upanishad Verses: The author refers to verses from the Mundaka Upanishad (3.1.5-6) to support his argument:
- The first verse states that this Self is attained through truth, austerity, right knowledge, and celibacy, and that pure sages perceive this Self within the body.
- The second verse says the path of the gods (devayana) is extended by Truth, and that sages who have attained their desires reach the supreme abode of Truth.
'Satyam' as a Means, Not Just an End: The first verse lists truth, austerity, and knowledge as means to attain the Self. The second verse describes the path of the gods as being "extended by Truth," leading to the ultimate abode of Truth. This reinforces the idea that 'Satyam' is instrumental in reaching the goal.
'Satyam' as Brahman: The author highlights instances where 'Satyam' is used synonymously with Brahman. For example, in the Chandogya Upanishad, Uddalaka Aruni teaches his son Shvetaketu that the Self, which is the essence of the entire creation, is Truth ("Tat Satyam, Sa Atma, Tat Tvam Asi, Shvetaketu"). The Upanishads also refer to Brahman as Truth ("Tasya Havaa Etasya Brahmano Naam Satyam Iti").
The Golden Covering: The Ishavasya Upanishad's mantra "Hiranyamayena Patrena Satyasyapi hitam Mukham" (The face of Truth is covered by a golden disc) suggests that Truth (Brahman) can be seen after removing this covering, further implying that Truth is something to be uncovered or attained.
'Satyam' as a Creator? The author addresses a passage in Brihadaranyaka Upanishad (5.5.1) that seems to suggest water created Truth, and Truth created Brahman. However, he clarifies that this is a case of equative apposition, meaning "water, which is Brahman, created..." Therefore, Truth itself is not presented as the independent creator of Brahman.
Practical vs. Ultimate Truth: While acknowledging that 'Satyam' can also refer to speaking the truth in a practical sense (as seen in the guru's advice "Speak the truth" and the example of the Taptapatha), the author emphasizes that the context of the "Satyamev Jayte Nanrutam" mantra, particularly when referring to the destination of sages, points to the ultimate Truth (Brahman).

The Meaning of 'Jayate':

'Jayate' means 'to obtain' or 'to achieve': The author analyzes the root of the verb "ji" (to conquer, to obtain). In Upanishadic usage, "ji" often signifies "to obtain" or "to achieve." Examples are given from the Mundaka Upanishad itself ("Tam lokam jayate tamsca kaman" - "He obtains that world and those desires") and the Chandogya Upanishad ("Apnoti sarvan kaman" - "He obtains all desires").
'Jayate' as 'obtains' in the mantra: The author proposes that in "Satyamev Jayte," "Jayate" means "obtains." Therefore, the meaning becomes "The sage obtains Truth."

Addressing Potential Objections:

Grammatical Objections:
- Periphrastic vs. Atmanepada: The author addresses the argument that if "ji" were used in the periphrastic voice (parasmaipada), it would imply an object. However, the use of the atmanepada ("jayate") suggests no expectation of an object. He counters this by showing that atmanepada verbs can sometimes be transitive, citing examples from the Mundaka Upanishad itself.
- Verse Meter and Pronunciation: The author discusses the metrical structure of the verse, suggesting that the conventional pronunciation of "jayate" might be influenced by the meter, and that a pronunciation closer to "jivati" (obtains) might be implied.
- Singular vs. Plural Subject: The objection that "jayate" is singular while "rishi" is plural is met by stating that such variations in number usage occur elsewhere in the Upanishads.
Absence of Direct Usage: The author concedes that the precise phrasing "Rishi Brahman jayate" (The sage obtains Brahman) is not directly found. However, he points to similar expressions like "Satyam ev labhyah" (Truth is obtained) and "Brahma brahmacharyena atmanam anvishya" (By Brahman, by celibacy, after seeking the Self) which convey a similar meaning of attainment.

Conclusion:

The author concludes that the interpretation of "Satyamev Jayte" as "The sage obtains Truth (Brahman)" is more appropriate and consistent with the overall teachings of the Upanishads. While the conventional meaning of "Truth always triumphs" is not entirely wrong and has its own scriptural validity in different contexts, the author's primary aim is to highlight that this is likely not the intended meaning of the mantra within the specific Upanishadic passages where it appears. He believes the adopted national motto, while noble, might stem from a misunderstanding of the original philosophical intent.