Amṛtasāra

Q. What is Satya?

— Śraddhā

“The Sat is one, but the wise articulate it in manifold ways” — Ṛg Veda 1.164.46

The Sanskrit term satya is derived from the root sat, meaning “that which exists,” combined with the suffix -ya, denoting “state or quality,” thus signifying truthfulness. When we reflect sat, it manifests as our state — satya. When we articulate it — satyam vada — it transforms into pramāṇa. Patañjali delineates five modifications of the mind, among which pramāṇa — direct perception, inference, and testimony — serves as our means of reflecting sat. However, these reflections may vary in precision, contingent upon our kleśa.

“The citta-vṛttis are five-fold and are kliṣṭa or akliṣṭa. They are: pramāṇa, viparyaya, vikalpa, nidrā, and smṛti. Pramāṇas are pratyakṣa, anumāna, and āgama.” — Patañjali Yoga Sūtra 1.5–7

Integrity — satyam vada — enhances the precision of pramāṇa, although it cannot directly augment one’s capacity to reflect sat. Pramāṇas may mirror sat in either distorted or undistorted manners; their accuracy can only be scrutinized through satyanveṣaṇa. We are inherently endowed with kāma and predisposed to satyanveṣaṇa through bhoga. In bhoga, adherence to satya cultivates brahmacarya (functional living); conversely, succumbing to asatya engenders viṣayācārya (dysfunctional living). Therefore, vasudhaiva kuṭumbakam — “the world as one family” — encompasses both functional and dysfunctional kuṭumbas. Upholding satya in bhoga culminates in yoga and reflects sat. Our involuntary (āśrama) inclination is viṣayācārya, and the dysfunctional vasudhaiva kuṭumbakam perpetuates it, misinterpreting and distorting pramāṇas, while concealing exploitation beneath the guises of mātā (mother), pitā (father), guru (teacher), daivam (God), jāti (caste), mata (religion), paramparā (lineage), and sampradāya (tradition).

We encounter satya through śraddhā and viśvāsa. Śraddhā represents the voluntary (śrama) gaze upon sat; viśvāsa embodies the involuntary (āśrama) reflection of sat. Śraddhā resides in hṛdaya (heart), while viśvāsa exists in mānasākṣī (conscience). Both “eyes” of śraddhā and viśvāsa are indispensable for satyanveṣaṇa. The tip of the iceberg is viśvāsa (the known imprint of sat in manas), whereas the submerged portion is śraddhā (the unknown glimpse of ahaṃkāra). Neither alone unveils the entirety of the iceberg — sat. Their polarity fuels dichotomies: scientific vs. spiritual, modern vs. traditional, heterodox vs. orthodox, rationalist vs. empiricist, free will vs. determinism. Satyanveṣaṇa commences when one begins to observe satya — true to his śraddhā and viśvāsa. It stands in contrast to the involuntary current of vasudhaiva kuṭumbakam; yet it is the inevitable voluntary counterpart of vasudhaiva kuṭumbakam.

Depending on kleśa, the proportions of śraddhā and viśvāsa fluctuate. Śraddhā is attainable for all through śrama, but viśvāsa necessitates an imprint of sat carried from this life or a previous one. Śraddhā in pramāṇa guides us in satyanveṣaṇa, igniting kriyā, referred to as dharma, to glimpse the iceberg and become a viśvāsī. Thus, śraddhā-kriyā constitutes dharma, the sole path of satyanveṣaṇa. Satya serves as the gateway to brahmacarya; asatya paves the way to viṣayācārya. As we venture into the “unknown part of the iceberg” voluntarily, śraddhā becomes the gateway in satyanveṣaṇa.

“Of those who are videhas (who can detach from the body) and prakṛtilayas (who merge with prakṛti), birth is the cause (of yoga). In the case of others, it is preceded by śraddhā, vīrya, smṛti, samādhi, and prajñā.” — Patañjali Yoga Sūtra 1.19–20

Voluntary viśvāsa is akin to a whirlpool; śraddhā serves as the vessel. In the absence of śraddhā, even the most superficial aspects of reality remain obscured; thus, śraddhā is a prerequisite for viśvāsa. Involuntary viśvāsa emerges solely after one has encountered artha through the lens of dharma. The distinction between “voluntary viśvāsa” and “involuntary viśvāsa” lies in the former being instigated by bhaya, while the latter is a reflection of sat. When dharma declines, individuals tend to cling to pramāṇas without attaining artha. This elucidates why voluntary viśvāsa in pramāṇas or mātā, pitā, guru, daivam, jāti, mata, paramparā, and sampradāya persists — a manifestation of our deficiency in satya.

We generally adhere to satya and dharma solely within the “social mirror” of pramāṇa, mātā, pitā, guru, daivam, jāti, mata, paramparā, and sampradāya. However, since this mirror encompasses both sat and asat, it tends to lean toward asatya. Consequently, we settle (āśrama) without the discerning of śraddhā and viśvāsa, akin to the blind Dhṛtarāṣṭra or the blindfolded Kaikeyī, thus forming a dysfunctional kuṭumbam. Those who possess śraddhā are initiated into “voluntary viśvāsa and prescribed techniques” to become ensnared within the “system.” They present themselves as guardians of sat with a singular eye of śraddhā; it is asatya that requires vigilant oversight. These “one-eyed Arjunas” wield the bow of dharma; yet, without grasping its artha, they metamorphose into Śukrācāryas, leading to spiritual viṣayācārya or pseudo-spirituality, accompanied by blind or blindfolded adherents devoid of both śraddhā and viśvāsa. The entire “system” coerces “obedience” to engage in their psychological stratagems, manipulations, and exploitations, all without attaining the artha — “obedience” is instinctual with viśvāsa.

“A thousand aśvamedha sacrifices are outweighed by satya alone.” — Rāmāyaṇa, Uttara Kāṇḍa 96.8

We are born with a distinctive proportion of śraddhā and viśvāsa, consciously or unconsciously navigating the functional or dysfunctional dynamics of vasudhaiva kuṭumbakam. Transitioning from functional to dysfunctional is involuntary and requires no exertion; however, the shift from dysfunctional to functional is voluntary and necessitates effort. Satya and asatya coexist, and we cannot eliminate asatya from vasudhaiva kuṭumbakam. Moreover, we lack direct control over others’ śraddhā and viśvāsa. When we commence observing satya, there may ensue external manifestations of dharmayuddham if ensconced within a dysfunctional web of relationships. Thus, during dharmayuddham, the principle of satyam vada must be exercised with discernment. This discernment pertains to what you possess in terms of śraddhā and viśvāsa concerning satya — whom you regard with śraddhā and viśvāsa. Envision yourself as the iceberg; it is your prerogative to reveal “the tip or the entirety of the iceberg” to others. Even if you choose not to unveil even the tip, satya remains unchanged. Gradually, the pursuit of satyanveṣa guides you toward unity with sat, rendering you impervious to asat. The crux of the matter lies in our incomplete journey toward sat, confronting the asatya — predisposed dysfunctionality.

“When one is established in satya, actions result according to will.” — Patañjali Yoga Sūtra 2.36

According to Patañjali, satya is a yama, a universal principle. However, it cannot be established through mere honesty (satyam vada)—one must engage in dharma to reflect sat. Satya coexists with asatya until your dharma unveils the entirety of the iceberg—artha. Dharma remains inexhaustible until mokṣa is attained from ahaṃkāra; mokṣa cannot be achieved without fulfilling kāma; one cannot fulfill one’s kāma without acquiring artha; and artha cannot be obtained without dharma. Conversely, artha must be acquired to complete dharma. Yet, to attain artha, one must fulfill kāma. To fulfill your kāma, mokṣa is required; and to attain mokṣa, one must perform dharma. It is a cyclical loop in both mārga, termed saṃsāra. Therefore, absent the attainment of puruṣārtha, no one can genuinely reflect sat and will remain mired in mātsarya, displaying satya while projecting asatya onto others. This cyclical loop engenders random achievements in puruṣārtha. Pseudo-spirituality flourishes by exploiting this randomness through “prescribed techniques.”

The ancient way to break the loop is satya, which allows the puruṣārthas to unfold in linear order: dharma, artha, kāma, and mokṣa, by diminishing the kleśa. It is not our pāpa that blocks; we are perpetually opting for the EXIT door—asatya—through pseudo-spirituality. The “prescribed techniques” of antiquity are intended to remedy the quandaries encountered on the spiritual journey with satya and dharma; they do not constitute the spiritual journey itself.

“Satyam vada, dharmam cara.” — Taittirīya Upaniṣad 1.11.1

The caryā to sat is brahmacarya; the caryā to asat is viṣayācārya. The mārga to “cause” is vāma mārga, whereas the mārga to “effect” is dakṣiṇa mārga. Cause and effect together embody brahman. The pursuit of satyanveṣaṇa culminates when one comprehends the Cause and Effect, referred to as jñāna and vijñāna respectively. Mārga is a cyclical path for aneṣaṇa, yet caryā delineates whether one navigates towards sat or asat.

When mārga associates with color, Black signifies vāma mārga, and White denotes dakṣiṇa mārga; here, Black and White symbolize śraddhā and viśvāsa or asura and deva. When caryā is associated with color, Black represents viṣayācāryā, and White signifies brahmacaryā; here, Black and White denote avidyā and vidyā or āvarṇa and yogī respectively. The mārga is influenced by your past nirṇaya, while the caryā is shaped by your present nirṇaya. Thus, the potential for transformation from Black to White or vice versa in life is perpetually present; and Black and White have symbiotic equilibrium over time (kāla) in vasudhaiva kuṭumbakam.

There are six classes within vasudhaiva kuṭumbakam predicated on satya: the four varṇas persist in the loop; yogis and āvarṇas exit from the loop with satya and asatya respectively. The four varṇas, each possessing distinct variants of satya, and their unique proportions of śraddhā and viśvāsa or their inadequacy, predispose individuals to particular nirṇaya. Practitioners of yoga who extricate themselves from the loop of saṃsāra may oscillate in caryā, engendering either yogī or āvarṇa, exerting influence over both gross and subtle realms. Out of āvarṇas who exit with asatya prior to fulfilling puruṣārtha become Devils; out of yogis who exit with satya subsequent to fulfilling puruṣārtha ascend to Gods. Both remain imperceptible to saṃsāra, yet Devils, devoid of satya and dharma, destabilize vasudhaiva kuṭumbakam. They wield influence over all three—gross, subtle, and causal realms of vasudhaiva kuṭumbakam.

However, the Devil’s kāmya karma brings them back to saṃsāra. Śukrācāryas are also forced to remain in saṃsāra. We revere them as gurus, captivated by their siddhis and their “Pandora’s Box of Prescribed Techniques,” and we are conditioned to perceive it as spiritual.

“Satya alone triumphs, not falsehood. Through satya, the divine path is laid bare by which the sages whose desires have been utterly fulfilled become one with satya.” — Muṇḍaka Upaniṣad 3.1.6

We are born with avidyā, and life presents an opportunity for vidyā. Vidyā comprises adhyāya (the study of asat) and svādhyāya (the study of sat). Adhyāya is unattainable without aparādha (hiṃsā—violation of hṛdaya) in dakṣiṇā mārga and prajñāparādha (hiṃsā—violation of mānasākṣī, or pāpa) in vāma mārga. We oscillates in mārga in viṣayācārya. The voluntary choice of hṛdaya (present nirṇaya) dictates our caryā; conversely, the involuntary choice of mānasākṣī (imprint of past nirṇaya) determines our mārga. To evolve from asat to sat, we must adhere to hṛdaya without transgressing mānasākṣī; in other words, whatever we possess in terms of viśvāsa, engage with śraddhā, termed svadharma. Svadharma entails following hṛdaya without infringing upon mānasākṣī. The shortcomings of svadharma give rise to adhyāya according to one’s kleśa. Svadharma gradually transitions one from adhyāya to svādhyāya.

However, when one directly moves to svādhyāya with voluntary viśvāsa and prescribed techniques, it causes pseudo-spirituality without satya and dharma. Śukrācāryas devolve into blind Devils or blindfolded Gods, and their hybrid “Devil-Gods” with one eye shrouded in darkness—śraddhā—while the other remains obscured—viśvāsa. Consequently, Temples (congregations for veneration), Āśrams (gatherings for spiritual practice), and Spiritual Laboratories (collectives for experimentation) cannot evolve from adhyāya. Sādhakas are akin to guinea pigs in their table of “voluntary viśvāsa and prescribed techniques” for adhyāya. The absence of satya and dharma engenders an addiction to “prescribed techniques” to maintain “alignment” and attain siddhis. Secret societies and Spiritual Laboratories proliferate across the globe. The ensuing chaos, enigmatic occurrences, lifelong victims, unnatural fatalities and satan worships are on the rise within vasudhaiva kuṭumbakam. The “voluntary viśvāsa and prescribed techniques” serve as their snare, while the social mirror becomes their instrument of control. From your psyche to the algorithms of your devices, and from your privacy to your public persona, they wield dominion. Dysfunctional vasudhaiva kuṭumbakam glorifies them as heroes, while satya and dharma are relegated to the periphery. There exists no siddhi in the “Himalayas of voluntary viśvāsa with prescribed techniques” capable of transforming the ten-headed Rāvaṇa into the one-headed Rāma, save for satya and dharma.

“For me (Rāma), nothing is dearer than satya; nothing is higher than dharma.” — Rāmāyaṇa, Ayodhyā Kāṇḍa 109.11

The crisis of contemporary times is not a deficiency of interest in spirituality, but rather the absence of caryā. Mārga may vary, yet caryā determines whether we traverse into sat or asat. Dysfunction emerges when this essential component is neglected—when Black (avidyā) reigns under the guise of White (vidyā), or when the “social mirror” supplants our eyes of śraddhā and viśvāsa. The Black in the mārga is śraddhā-sūrya, while the White in the mārga is viśvāsa-candra; conversely, the Black in caryā is avidyā-candra, and the White in caryā is vidyā-sūrya. This denotes that the Black and White in mārga and caryā are not synonymous; the Black in mārga possesses a natural inclination toward satya, while the White in mārga inclines toward asatya. Furthermore, the White in caryā establishes itself in satya, while the Black in caryā manifests in asatya. This implies that asatya exhibits a White façade (due to past nirṇaya) in saṃsāra and a Black visage (due to present nirṇaya) in the invisible realm, whereas satya possesses a Black appearance (due to past nirṇaya) in saṃsāra and a White countenance (due to present nirṇaya) in the unseen domain. If the Black (past nirṇaya) is blind like Dhṛtarāṣṭra (present nirṇaya) and the White (past nirṇaya) is blindfolded like Kaikeyī (present nirṇaya), it culminates in dysfunctional kuṭumbas. When we proceed with “voluntary viśvāsa and prescribed techniques,” the White becomes blindfolded, and the Black is rendered blind, thereby ruling both realms. In essence, the “missing piece of caryā” exacerbates the dysfunctionality of vasudhaiva kuṭumbakam beyond its healthy equilibrium.

The avarṇa and yogī embody the mātā and pitā of vasudhaiva kuṭumbakam; all four varṇas are their progeny. The escalating dysfunctionality of saṃsāra is a reflection of the growing dysfunctionality of the parents due to spiritual viṣayācārya or pseudo-spirituality. Gods fear the loss of spiritual standing; Devils dare to transgress any boundary. Yet, if God’s naimittika karma aligns with satya and the Devil’s kāmya karma aligns with dharma, they metamorphose into Viṣṇu and Lakṣmī, thereby restoring equilibrium. Spirituality transcends merely escaping saṃsāra as an invisible Devil or God; it is a journey toward becoming human beings (avatāra) to fulfill the karma—kaivalya. Should anyone delve into the “pandora’s box of prescribed techniques” within a dysfunctional hierarchy, when dharmamegha descends as the rain of karma, it may manifest as Lucifer—Devil-God. Dysfunction proliferates at the apex of vasudhaiva kuṭumbakam—prajñā; the remedy resides at its root—śraddhā. The future of vasudhaiva kuṭumbakam does not hinge upon awaiting an avatāra—Kalki, but rather in rediscovering the paramount significance of satya and dharma in kalka.

— Viśvāsa

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