JOURNAL
ROYAL ASIATIC SOCIETY
1917
XI
THE ACT OF TRUTH (SACCAKIRIYA): A HINDU SPELL
AND ITS EMPLOYMENT AS A PSYCHIC MOTIF IN
HINDU FICTION'
By EUGENE WATSON BURLINGAME, Johns Hopkins University,
Baltimore, Md.
N Act of Truth is a formal declaration of fact,
accompanied by a command or resolution or prayer
that the purpose of the agent shall be accomplished.?
For example, a hunter asks o sage how a certain nymph
can be captured, and the sage replies: “Nymphs can
be captured by the utterance of a truth; nor, under such
circumstances, have they power to vanish from sight.”
Accordingly the hunter says to the nymph he desires to
capture: “You are the beautiful daughter of King
' ‘This paper is intended to form a chapter in Professor Maurice
Bloomficld’s projected Cyclopwdia of Hindu Fiction Motifs. See the
following papers by Bloomfield: ‘On Recurring Psychic Motifs in
Hindu Fiction, and the Laugh and Cry Motif,” Journal of the American
Oriental Society, xxxvi, 54-89. ‘On Talking Birds in Hindu Fiction,”
Festschrift fiir lernst Windisch, 349-61. ‘' The Character and Adventures
of Malndova,” Proceedings of the American Philosophical Society,
lii, 616-50.
2 Compare 2 Kings, i, 10-12: ‘And Elijah answered and said to the
captain of fifty, If Ibo a man of God, then let fire come down from
heaven and consume thee and thy fifty. And there came down fire
from heaven, and consumed him and his fifty.”
gras, 1917, 23 430 THE ACT OF TRUTH
Druma; if this be true, halt! you are bound fast! If it
be true that you are the daughter of King Druma, and
that you were reared by the king, move not a foot, O fair
Manohari!” By the utterance of this truth on the part
of the hunter the nymph addressed is immediately bound
fast, and is unable to vanish from sight; but all of her
companions vanish into the air
Or take the story of the restoration of King Sivi’s
eyes by an Act of Truth. Sivi, who is already noted for
his generosity, one day makes « vow that should any one
beg of him, not something outside of him, but part of
his very self, whether heart, flesh, blood, or eyes, he will
give it to him. Sakka hears his vow, disguises himself
as a blind beggar, and asks him for one of his eyes.
Sivi forthwith gives him both, Afterwards, becoming
depressed, he longs for death. Sakka tells him to make
an Act of Truth with reference to his gift, assuring him
that, if he will do so, his eyes will be restored. Sivi
therenpon makes the following Act of ‘Truth: “ Whatso-
ever sort or kind of beggar comes to me is dear to my
heart. If this be true, let one of my eyes be restored.”
Immediately one of his eyes is restored. ‘To restore the
other eye, he recites the following: “A Brahman came
to me and asked me for one of my eyes; unto him gave
Itwo, Great joy and delight filled me. If this be true,
let my other eye be restored.” Immediately his other
eye is restored. The story goes on to say that Sivi's new
eyes were neither natural eyes nor divine eyes, inasmuch
as an eye given by Sakka cannot be made a natural
eye, nor can a divine eye be produced when the physical
basis or cause has been injured; that they are to be
described as the Eyes of the Perfection of ‘Truth?
* Mahdvastu, ti, 97°".
2 Jataka 499. In Jataka-mild, ii, Sivi's eyes were restored by the
power of his Trath-Command and hy the abundant store of his merit,
satyidhisht{hinabalit punyopacayaviceshac ca. THE ACY OF TRUTH 431
A single truth is sufficient; and, as in the examples
cited, a truth of the most commonplace sort. As a rule
the Act of Truth refers to some such fact as that the
agent, or the person in whose behalf the Act is performed,
possesses certain good qualities or is free from certain
evil qualities; that he has done certain things he ought
to have done, or that he has left undone certain things he
ought not to do, For example, reference is frequently
nade to the truth of some teaching of the Buddha, or of
his religion as a whole ; to religious devotion; to absence
of hatred or malice; to the fact that a person has never
deliberately injured a living being; and, by women, to
the fact of their chastity. But while the person who
performs the Act, or the beneficiary thereof, is generally
represented as a paragon of virtue, and the reference is
usually to religious truth or good works or merit, this
is not invariably the case.
A courtezan, provided she has at her command a single
truth, thereby possesses power equal to that of the
greatest saint. The Act of Truth sometimes refers, not
- to good qualities or good works, but to the very opposite.
For example, an ascetic performs an Act of Truth with
reference to his dissatisfaction with the religious life ;
a father, with reference to his lack of religious devotion ;
and a wife, with reference to her utter hatred of her
husband. Adulterous wives deceive their husbands by
mock Acts of Truth; wicked ministers deceive their
king. Not only are all the deities and powers of nature
compelled to obey the command accompanying an Act of
Truth when the persons involved are of blameless
character and their motives the highest ; they are equally
under compulsion to obey, however much against their
will, the command that accompanies an Act performed
for the express purpose of accomplishing deception or
perpetrating a fraud !
In connection with the Power of ‘Truth are sometimes 432 THE ACT OF TRUTH
mentioned Powers of Righteousness, such as the power of
goodness and the power of merit; and, as well, the
superhuman might of spirits, deities, and Buddhas. Such
mention does not mean, however, that the Act of Truth
in any way depends for its efficacy upon the co-operation
of these other forces, powerful though they are. Truth,
in and by itself all-powerful and irresistible, is essentially
distinct from them, and operates independently of them.
Truth, to the exclusion of any ordinary physical power
or cause, is the sole power whereby the conjurer causes
rain to fall, fire to turn back, poison to be struck down.
There is nothing that cannot be accomplished by the
Truth. Men, gods, powers of nature; all animate and
inanimate things alike obey the Truth. Even the Buddhas
themselves employ Acts of ‘Truth.
‘The Act of Truth commonly takes the form of a spell
or charm, most often that of a healing charm. It is
frequently employed in prayers addressed to good and
evil spirits, deities, and the powers of nature. It is also
employed in pronouncing curses and taking oaths, and is
the means par excellence of avoiding injury or death in
ordeals, As is shown by the specimens given helow, it
is-the stock in trade by which men play, one after
another, the parts of wizard, conjurer, magician, physician,
surgeon, good Samaritan, rain-maker, prophet, and priest.
The Act of Truth, although frequently 1 humdrum
charm, and usually very simple, is always a formal act.
Sometimes, especially in the Buddhist and Jain records,
it takes on the character of a quasi-sacramental rite, and
is performed with scrupulous attention to preliminary
details and accompanying ceremonies. For example,
a@ woman, about to transform herself into a man, invokes
the deities as witnesses. A tiny quail, before conjuring
a forest fire to turn back, engages in solemn meditation
on the Buddhas and their acquired powers.. A king and
1 See especially Milindapaitha, 119-23 (translated below). THE ACT OF TRUTH 433
queen, intending to cross rivers on dry foot, meditate on
the virtues of the Buddha, the Law, and the Order.
A queen, intending to cross a river on dry foot, goes
to the bank of the river with her retinue in ceremonial
attire, and, first invoking the goddess of the river, with
hands both joined, and with a pure heart, pronounces the
magic words. A king drives in his chariot of state to
charm the ocean. A monkey, intending to hollow canes,
blows into them, A woman sprinkles water on the head
of her husband in curing him of leprosy. A prince, in
healing wounds in the hands, rubs the palms with
powdered bark. In counteracting the effect of poison the
laying on of hands is regularly employed.
A woman, about to undergo the ordeal of passing
between the legs of a yaksha, before making her Act
of ‘Truth, bathes, puts on fresh garments, and offers
incense and flowers to the yaksha, A skipper, before
making an Act of ‘Truth to avert shipwreck, orders his
fellow-mariners to bathe him in perfumed water, clothe
him in new garments, prepare him a full bowl, and place
him in the bow of the ship, He performs his Act
standing in the bow of the ship, and holding the full
bowl in both his hands. Similarly a conjurer, who is able
by means of the Vedabbha charm to cause the seven
kinds of jewels to come down from the sky like rain,
before reciting the charm has his head bathed, is clothed
with new garments, perfumed with scents, and decked
with flowers.
The Pali word for “ Act of Truth” is saceakiriyd. ‘Lhe
phonetic equivalent in Sanskrit is *satyakriyd, and this
form is given by Béhtlingk-Roth, but without references.
LT have nowhere inet with this form in Sanskrit, and am
of the opinion that it does not occur. The word kiriya,
kriya is used, both in Pali and Sanskrit, to denote any
kind of act, operation, or performance, and frequently, as
Y See Jataka 48. 434 THE ACT OF TRUTH
in the compound saccakiriyd, has a distinct: flavour of
magie about it, Instead of *satyakriyd, the Sanskr
employs sutyddhish{hanarn, “ Truth-Command.” The Pi
equivalent saccddhitthénar occurs, but not often! The
spell is sometimes referred to as a “Truth-Utterance”
Pali saceavajja, Sanskrit satyavidya; Pali saceavacana,
Sanskrit satyavacana ; Sanskrit satyopavacana;? satya-
vakya, satyagravand.s Sometimes it is called simply
a'Trath”: Pali saccari, Sanskrit satyarir.
The formula used varies considerably. Common
examples in Pali are: yena saccena ... etena sacca-
vajjena;4 tathd ... yathd ... etena saccavajjena ;>
yasméé .. . elena saccenw;® sauce... imind saccena ;7
elena succena;® imind saccena;°® ctena saccavajjend ;'°
mama saccena." In Sanskrit: yena satyena satyu-
vacanena ... tena satyena satyavacanena;? anenw
salyena satyavakyena;" elena satyavakyena ; anenw
satyandkyena 3 yatha . . . satyavacanena;'® yatha .. .
anena satyena;™ yatha . . . etena satyena;® yadi .. .
tat tena satyena; yathad .. . tathd;* atas:
‘The formal utterance of a truth under such circumstances
and for such purposes as have been mentioned is in fact
a magic art of the most primitive sort. ‘The fundamental
concept underlying it is not peculiar to the Buddhists or
to the Hindus, but is, and always has been, the common
possession of all the races of mankind. It underlies not
\ Thera.Gatha Commentary, cexxxv, Jataka 20: i, 172°",
2 Avaddna-Cataka, i, 48°. 3 Pargvandtha-caritra, iii, 267.
4 Jataka, vi, 91°5—%, 1542-9, 8 Thi
7» 2De—| 7 Ibid. v
iv, 31M; ¥, 29'-9, ® Ibid. i, 294%, 331°,
142", 320'—18, 410! y, 87,
2427,
1 Dirydraddna, 472"-™, 473%—", 473, 6715-1, 5791",
13 Thid, 154%, 1554, 4 Mahavastu, ii, 97.
18 Jatuka-maté, xiv, 31. 4 Maharastu, ii, 97.
1 Jitaku-mald, xv, 8. ® Dirydvadana, &
19 hid 417% © Juttaka-matd, iy 30-1.
Yhid. xvi, 7. THE ACT OF TRUTH 435
only many of the cruder folk-practices, such as witchcraft,
but also many of the more highly refined and civilized
forms of prayer and oath and curse. It is o striking and
significant expression in symbolic terms of the deep-
seated conviction of all men everywhere that the truth
is of supreme importance and of irresistible power. It
explains why the oath and the curse have always struck
terror to the human heart. In all ages and climes
witnesses, before bearing testimony, have invoked deities
and powers of nature to punish them if their words were
falae, firm in the conviction that so high is the dignity of
truth and so tremendous its power that not only mankind
but superhuman powers as well are subject to it and
compelled to obey it. Some such idea as this doubtless
underlies the Jewish, Christian, and Mohammedan con-
ception of the Deity as governed by and acting in
accordance with the principle of truth, of God as Truth.
The all-powerful character of Truth is brought out in
a very striking and picturesque manner in the accounts
of ordeals. ‘Truth protects the innocent, and falsehood
destroys the guilty. ‘The innocent man is perfectly safe
in taking a red-hot iron ball into his hands, and the
innocent woman may with impunity step into the fire.
A person accused of wrongdoing has but to utter the
truth, and, if he be innocent, both deities and powers of
nature will come to his assistance and vindicate his
innocence. A famous passage in the Chandogya Upanishad
(6, 16) employs an unusually bold figure. In this passage
the guilty man is represented as identifying himself
with falsehood, the innocent man as identifying himself
with truth.
“Again, my son, they lead along a man with hands
bound. ‘He has stolen, he has committed theft; heat
the axe for him!’ If he be guilty, then verily he makes
himself to be falsehood (4tmanam. anrtarir karoti): com-
pletely uniting himself with falsehood (anrtabhisaridho), 436 THE ACT OF TRUTH
incorporating himself into falsehood (anrtendtmanarir
antardhiya), he grasps the heated axe. He is burned;
he perishes, But if he be innocent, then verily he makes
himself to be truth (... satyari...): completely
uniting himself with truth, incorporating himself into
truth, he grasps the heated axe. He is not burned; he
is freed ”,? :
Interesting as is the Act of Truth regarded simply as
a piece of magic, it is even more interesting as an
instrument in the hands of the story-teller, It is one of
the favourite themes of the Hindu story-teller, and many
of the most interesting and entertaining stories in Hindu
literature and folklore turn on it. Obviously, by reason
of ‘its resourcefulness and the strong appeal it makes to
the imagination, it possesses immense possibilities for the
purposes of fiction. As a psychic motif, a literary device
or ruse, a god from the machine, it is employed in the
1 The meaning of this famous passage is much disputed, and the
interpretation here offered is radically different from all previous
interpretations. The crux of the passage is the compound satyd-
Uhisandha, which, in my opinion, should be translated in complete or
perfect union with the truth, The second element, abhisandha, appears
to bear the same relation to the noun sandhd qs abhisenbuddha to
sambuddha, The passage is one of several illustrative figures employed
by a father to teach his son the essential identity of all things with
“the existent”, “the real”, “tho true”, tho sat. This all (idan
sarvant) is one: the phenomenal world, men, animals, plants, trees ;
all animate and inanimate things are an outward and visible
manifestation, unfolding, diversification of “ the one”, ‘the existent”,
the saf, All things spring from the saz, return to the sat, are merged
in the sat, are the sat. ‘The meaning of the passage would, therefore,
appear to be this: All visible things are identical with the oxistent,
the eaf, just as in the ordeal the accused is identified with, identical
with the trath, satya, or with its opposite. The play on words (sat,
satya) and the fact that the two words are radically and semantically
related seem to me to be highly significant. For the sake of greater
emphasis and clearness the author of the passage, following a familiar
practice of Hindu authors, employs three synonymous expressions,
setting them side by side: makes himself to be truth, completely unites
himself’ with truth, incorporates himself into (or with) truth, For other
interpretations of the passage Seo tho translations of Bahtlingk, Deusson,
and Max Miiller, and, more recently, Edgerton in JAOS. xxxv, 245 f. THE ACT OF TRUTH 437
greatest variety of ways and for all imaginable purposes.
It is an ever present help in time of need, whether in
sickness or in health, in any danger or difficulty or
adversity; it is employed to prove facts and refute
falsehoods, trained animals sometimes being introduced as
witnesses ; to identify a man or a woman ; to cross rivers
on dry foot, cause rivers to flow backwards, and roll
back the ocean ; to put out fire; to effect change of sex
or condition ; to capture nymphs and animals, and to give
success in the hunt; and even for such a common-place
purpose as to cut a gem in two.
The locus classicus of the Act of Truth is one of the
Dialogues of King Milinda and the Buddhist sage
Nagasena.! This Dialogue, which attempts to explain
on pseudo-scientific grounds the mode of operation of the
Act of Truth, also reveals in a most striking manner its
possibilities as an instrument in the hands of the story-
teller. Milinda opens the discussion by attributing to
Nagaseua and his followers the statement that the blind
king Sivi received Heavenly Eyes, and inquires whether
this statement is not inconsistent with the Scriptural
statement that the Heavenly Eye cannot be produced
when the physical cause has been destroyed. Nigasena
replies that the power by which Sivi received Heavenly
Eyes was the Power of Truth; that Truth alono, to the
exclusion of any ordinary physical cause, was the cause
of the production of the Heavenly Eye.
“ But, your Majesty, is there such a thing in the world
as Truth, by which truth-speakers perform an Act of
Trath? Yes, reverend sir, there is in the world such
a thing as Truth, By Truth, reverend Nagasena, truth-
speakers perform an Act of ‘ruth, and by this means
cause rain, extinguish fire, counteract poison, and do all
manner of other things besides that have to be done.
1 Milindapaiiha, 119-23, 438 THE ACT OF TRUTH
Well then, your Majesty, the two statements are perfectly
consistent and harmonious. King Sivi received heavenly
eyes by the Power of Truth: by the Power of ‘Truth,
your Majesty, on no other basis, is the Heavenly Eye
produced ; the Truth alone was in this case the basis for
the production of the Heavenly Eye.”
“The case was precisely the same, your Majesty, as ©
when accomplished persons recite » Truth, saying, ‘Let
a mighty cloud send down rain’; and immediately upon
their recitation of the Truth, a mighty cloud sends down
rain, Your Majesty, is there stored up in the sky any
cause of rain, by which the mighty cloud sends down
rain? Of course not, reverend sir; the Truth alone is
in this case the cause whereby the mighty cloud sends
down rain, In precisely the same manner, your Majesty,
no ordinary cause operated in the case in question; the
Truth alone was in that case the basis for the production
of the Heavenly Eye.”
“It was precisely the same, your Majesty, as when
accomplished persons recite a Truth, saying, ‘Let the
mighty mass of flaring, flaming fire turn back’; and
immediately upon their recitation of the Truth, the
mighty mass of flaring, flaming fire turns back, ... It
was precisely the same as when accomplished persons
recite a Truth, saying, ‘Let the deadly poison become an
antidote’; and immediately upon their recitation of the
‘Truth the deadly poison becomes an antidote. Your
Majesty, is there stored up in this deadly poison any
cause whereby it immediately becomes on antidote? Of
course not, reverend sir; the ‘ruth alone is in this case
the cause of the immediate counteraction of the deadly
poison. In precisely the same manner, your Majesty, in
the case of King Sivi, the ‘Truth alone, to the exclusion
of any ordinary causé, was the basis for the production
of the Heavenly Eye.” THE ACT OF TRUTH 439
Water Cuarms
To roll back the Ocean
“Your Majesty, in the land of China there is a king
who, once every four months, desiring to make offering
to the great ocean, performs an Act of Truth, and then
proceeds in his chariot of state a league’s distance into
the great ocean. Before the chariot of state the mighty
mass of water rolls back, and, as he returns, it pours
back again. Your Majesty, could that great ocean he
made to roll back by the ordinary physical power even of
gods and men combined? Reverend sir, even the water
in a tiny pool could not be made to roll back by the
ordinary physical power even of gods and men combined,
much less the water in the great ocean, Your Majesty,
by this example also you may understand the Power of
Truth ; there is nothing you might name that cannot be
accomplished by the Truth.”
To cause a wiver to flow backwards
“One day, your Majesty, the righteous king Asoka stood
in the city of Pataliputta, surrounded by city folk and
country folk, by his ministers and his army and his
councillors, with the Ganges flowing by, filled up by
freshets, even with the banks, full to the brim, five
hundred leagues in Jength, a league in breadth. Beholding
the river, he said to his ministers, ‘Is there any one who
can make this mighty Ganges flow back upstream?’
The ministers replied, ‘That is a hard matter, your
Majesty.’”
“Now there stood on that very river bank a courtezan
named Bindumati, and, when she heard the king’s question,
she said, ‘As for me, I am a courtezan in the city of
Pitaliputta. I live by my beauty; my means of sub-
sistence is the lowest. Let the king but behold my Act
of Truth.’ And she performed an Act of ‘ruth, The 440 THE ACT OF TRUTH
instant she performed her Act of Truth that mighty
Ganges flowed back upstream with a roar, in the sight
of all that mighty throng.”
“When the king heard the roar caused by the movement
of the whirlpools and the waves of the mighty Ganges,
he was astonished, and filled with wonder and amazement.
Said he to his ministers, ‘ How comes it that this mighty
Ganges is flowing back upstream?’ ‘Your Majesty, the
courtezan Bindumati heard your words, and performed an
Act of Truth, It is because of her Act of Truth that the
mighty Ganges is flowing backwards.’”
“His heart palpitating with excitement, the king himself
went post-haste and asked the courtezan, ‘Is it true, as
they say, that you, by an Act of Truth, have’ made this
river Ganges flow back upstream?’ ‘ Yes, your Majesty.’
Said the king, ‘You have power to do such a thing as
this! Who, indeed, unless he were stark mad, would pay
any attention to what you say? By what power have
you caused this mighty Ganges to flow back upstream ?’
Said the courtezan, ‘By the Power of Truth, your Majesty,
have I caused this mighty Ganges to flow back upstream.’”
“Said the king, ‘You possess the Power of Truth! You,
a thief, a cheat, corrupt, cleft in twain, vicious, a wicked
old sinner who have broken the bounds of morality
and live on the plunder of fools’ ‘It is true, your
Majesty; I am what you say. But even I, wicked
woman that I am, podsess an Act of Truth by means of
which, should I so desire, I could turn the world of men
and the worlds of the gods upside down.’ Said the king,
“But what is this Act of Truth? Pray enlighten me.’”
“
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