In this episode of “5 Minutes,” Dr. Robert Svoboda explores the deeper meaning of honesty and how it is understood from a Sanskrit perspective.
Like many words, honesty has changed in meaning over the centuries. Five or six hundred years ago, its primary meaning was closely associated with being virtuous, and virtuous itself was closely connected with valor. Valor did not simply mean wielding a sword or displaying physical courage. Rather, it meant being willing to serve others, to assist them in accomplishing what they could not otherwise achieve.
When we try to translate the modern concept of honesty into Sanskrit, there is no exact equivalent. Two words are especially relevant. The first is Shuchi, which primarily means purity. The second, and perhaps the more accurate in this context, is Rju, meaning “straight.” Its opposite is Kutila, meaning crooked.
An honest person is therefore one who is straight. A crooked person cuts corners, deceives, manipulates, and presents reality in whatever way seems most advantageous.
True honesty begins with being honest with ourselves.
We must learn to look at ourselves directly and without attachment. This requires gradually burning away the mental constructs and habitual patterns that prevent us from seeing ourselves clearly. Only after honestly acknowledging who we are can we begin to make meaningful changes in ourselves.
This is one of the great benefits of Sangha, the company of people who gather together with the shared intention of moving toward Sat, truth or ultimate reality. Honesty is the ongoing effort to recognize what is true within ourselves, what is true in others, and to communicate that truth as faithfully as we can.
At the same time, we must remember that what we believe to be true may not always be complete truth. We often express what we sincerely believe to be honest, only to discover later that our understanding was limited. Others, meanwhile, may justify hurtful speech by claiming they are simply being “brutally honest.”
But honesty does not require brutality.
Goodwill and compassion toward all sentient beings should always be the first principle governing our communication. Before expressing our opinions, we should first establish goodwill. As Dr. Svoboda reminds us, “No abstraction without goodwill.”
Our understanding of truth in any particular situation is usually relative. Absolute truth belongs to Reality itself. Therefore, when expressing a relative truth, we should do so in a manner that preserves goodwill. Even if what we say contains some bitterness that must be faced by both parties, it can still be communicated honestly, directly, and compassionately.
Such straightforwardness allows Prana to flow freely between people, creating mutual nourishment and vitality. Crookedness, by contrast, obstructs the flow of Prana, weakens virtue and vitality, generates negative karma, and ultimately returns to the one who created it.
As Dr. Svoboda concludes, it is always best to live with reality, because otherwise reality will eventually come to live with you.