Satya - To seek and speak the truth

Continuing with our discussion on Satya - we arrive at stressing the importance of proper communication. Communication, as the most vital link in social interaction, assumes the role of maintaining or disturbing harmony.

Right words, correct pitch, proper timing, appropriate environment, relevant body language  -  all go to make speech perfect - that is Satya.

Vyasa in his commentary on the Yogasutra has devoted more attention to explaining Satya than the other limbs of Yama and has done an excellent job of it. A free translation of this commentary by Sri Rama Prasada  is quoted from below.

Satya consists of words and thoughts being in accordance with 'facts'. Speech and mind correspond to what has been seen, heard, and inferred as 'fact'.  When the speaker has neither perceived nor inferred that of which he speaks, that speech will fail. Speech is for the purpose of transferring one's knowledge to another. It should be only employed for the good of others and never be a cause for injury. Speech should not be deceptive, confusing or barren in knowledge. Even truth, if injurious to a living being should never be expressed. "I have taken a vow to speak the truth. If it is painful, it is the truth that hurts and not me". Such truth in the garb of virtue, is in reality a sin. It leads one to an area of painful darkness.

Therefore [Vyasa concludes] let everyone examine well and then speak [only] the truth that is for the benefit of all living beings.

The epic Mahabharata, a storehouse of knowledge, contains a particular incident involving King Janaka and Sulabha, a yogini. In this a beautiful description of how one should communicate is depicted. Sulabha outlines for  King Janaka proper communication through the following points;

   -  More words than are necessary should not be used
   -  It should be coherent and not lacking in sequence
   -  No harsh or hurtful words should be used
   -  Statements should not require further explanation
   -  Irrelevant, irrational, illogical and untruthful words should never be used
   -  Speech should never be made in anger, fear, greed or pride
   -  Never say anything out of false humility or false politeness

Sulabha, through her conversation with King Janaka sums up the basic elements of right speech and communication.

   -  If the speaker disregards the listener and simply promotes his/her own self interest, then what is said will not reach the listener
   -  If the speaker disregards his/her own self interest and speaks solely in the interest of the other, then it will give rise to the suspicion of insincerity and will again not reach the listener
   -  Speech which takes into consideration the interest of both the speaker and the listener will alone be true communication.
   -  When the speaker, listener and the speech come together in unison, then that alone is true speech
[above excerpt taken from 'Women of Mahabharata' by Sri Chaturvedi Badrinath]

So, Satya or truth in communication is not merely words as they flow from the lips. It should be crafted as described by Sulabha and take into consideration what has been said by Vyasa.

Is this possible in this modern world of ours? Please  read the last lines of Vyasa - Think, examine and then speak. Now everything that has been said will fall into place.

Words emanating from us can be flowers that decorate the listener or piercing bullets that hurt and harm. Let us make our speech into beautiful flowers that spread fragrance all around.

Satya - To seek and speak the truth

We are on Satya - a Yama which leads to three broad categories of interpretation. We have spoken about the first category, where Satya is to speak the truth unalloyed by any other consideration, in the previous post. This appears too be 'straightjacketed' and also impractical. Satya has to follow the lead of Ahimsa [not hurt anyone], but this approach will lead to the opposite on many occasions. So the proponents of Ahimsa reject the idea of speaking out exactly what is on one's mind and approach Satya in a much more practical way.

In this context there are two words in Sanskrit - Rtam and Satyam. Rtam is absolute truth and Satyam is the spoken truth. The spoken word Satyam is very unique. When one speaks, the words uttered become the property of the listener. The speaker can never retrieve them. The spoken word is a strong weapon which can inflict pain and injure others without bloodshed or obvious violence and can leave a permanent scar. It is called 'vāk vajram' . Thirukkural, a Tamil classic comprising couplets dealing with various facets of life, says that a wound caused by fire may heal without leaving a trace but the scar created by wrong speech will cause permanent damage.

The life story of Sage Patanjali illustrates this concept. The story goes that people prayed to Lord Vishnu, pleading with Him to save them from misery. The Lord took pity on them and sent down Adisesa, the benign snake who serves as His bed, as His emissary to help people out of this misery. Adisesa descended as Sage Patanjali and set about finding out the causes for man's unhappiness. He narrowed the reasons down to three important factors. These were ill-health, disturbed mind and/or mis-communication. This is illustrated in the prayer to Sage Patanjali which starts with "Yogena Cittasya".

A wrong word spoken, an inappropriate tone, speech under wrong circumstances can damage and destroy a relationship built over many years. Hence the idea of speaking truth as it is, is rejected and moderation should certainly be practiced.

How do we define this Satya? Quoting a well known dharmasāstra - Manusmriti the definition is as follows

   1.  Satyam bruyāt priyam bruyāt

   2.  Na bruyāt satyam apriyam

   3.  Priyam cāpi nanrtam bruyāt

Speak the truth that will create goodwill [1].

Do not speak the truth which will create ill-will [2].

Does this imply that we speak untruth? No, says the third line.

For the sake of goodwill do not speak an untruth [3].

So our speech should fall within these three boundaries.

Let us continue our discussions.

Satya - seek and speak the truth

“Satya” is a part of Yama, the first anga or limb of Astāngayoga. It is the second  [ the first being Ahimsa ] of the five Yama-s that are prescribed. The focus of Yama is to improve our relationship with friends, relatives and fellow living beings. Its aim is to establish harmony in our life, harmony with our surroundings. Satya should be understood in this spirit.


Yogasūtra written in sūtra form does not offer much of an explanation. Sage Patanjali just mentions satya without elaboration. This gives rise to a lot of lively discussion and interpretations from different learned authors and practicing yogis. These varied opinions on satya can be classified into three major categories. We will now look at the first of these.


Satya is to speak the truth - nothing but the truth. In this context, what one speaks is in perfect conformity with what one 'understands' as correct, the pramāna. Pramāna is acquired through senses, logical interpretation, words of an authority and/or a combination of these. When such knowledge is acquired or conclusions reached, to communicate this 'as it is' through speech is called 'satya'.


No shades, no tricks, no delusion, no ambiguity or deceit and free from all such defects. - this is glorious speech glowing with satya. Speaking this truth is the prime goal and all consequences that follow must be accepted with equanimity. Situations, compulsions or any other consideration should not be allowed to impact this conviction. 


When one is known to speak the truth at all times, with conviction, his words carry weight and receive respect. In an international cricket match involving India and Australia a dispute arose between two players. The Australian complained about the derogatory comments made by an Indian player who denied the charges. Various players on the scene deposed but finally the Indian was cleared of any wrongdoing. This was because Tendulkar who was on the scene, said that no such derogatory comments had been made. Tendulkar, playing international cricket for the past two decades, has such an impeccable record of honesty and 'truth speaking' that his deposition become the deciding factor. Such is the glory of satya. 


In a scene from Ramayana, an Indian epic, Sita is informed that Ravana, the aggressor king, had captured Hanuman, a messenger from her husband Rama. She is horrified to learn that a cloth has been strung around his tail, dipped in oil and is about to be set on fire. Sita in her anxiety said “the fire will not hurt him or burn him”. Agni, the fire god, duly conformed to her words. Only the cloth got burnt and Hanuman was unharmed. This was because Sita always spoke the truth and therefore Agni was obliged to have her words come true. So when one speaks the truth at all times all the utterrances of such a person come true.


Let us look at one more situation. This is about a man who was completely committed to satya. One day as he was sitting outside his house, which was in a lonely area, he saw a girl running for her life. She ran past his house, turned at the end of the road and disappeared. A few minutes later a group of drunken looking thugs, obviously in pursuit of the girl arrived near his house and seeing him there asked if he had seen which way the girl had gone. The man had many choices to answer, but stuck to his principles and said, “I saw the girl, I know which way she went, but I will not tell you”. He received a sound thrashing from the men and was badly injured. A friend who visited him lamented his foolishness and said, “see what has come of sticking to your principles”. Our friend said, “ By acting as I did, I gave the girl a little more time to make her getaway, and maybe saved her. The beating I received I take as a 'karmic' cleansing. I may be in some pain, but I am the happier for it”.


Such is the glory of  satya. Whether we look at it from a philosophical, mythological or practical view point, truth always triumphs. So let us speak the truth and nothing but the truth.

Does this view appear very extreme? We will look at other interpretations of satya in future  posts. 

Śraddha - the prime force

A ten-month old child touches a hot iron by mistake, burns his hand and never goes near the iron for maybe the next few years. The same child crawls, gets up to walk, staggers, stumbles and falls backwards. In the process he hurts his head badly. The child wails and screams and brings the roof down. A couple of hours later, the child gets up and once again attempts to walk. Why is it that the child who shuns the iron after getting hurt by it just once, gets up to try and walk again and again inspite of numerous falls? Touching the hot iron and falling and hurting his head were both painful experiences, but the reaction is different
This is because of the inherent inner urge that makes the child feel that he has to walk and it is the most natural thing to do. Nothing will stop him from trying to do so, not painful falls or injuries, nor any other setback.
This is 'śraddha' – the prime motive force to practice and progress in Yoga. There is no equivalent word in English [or in Tamil which is my native tongue] for śraddha.  Interest, motivation, faith, belief, trust, eagerness, conviction, enthusiasm, etc – if all these and similar words are put into a box, mixed up and we come up with one word to represent their collective spirit, that word is  śraddha. It refers to an invisible, natural force from within. When śraddha is present impediments and failures do not dilute our energy, but only add to our conviction that more or an altered effort is required.
Ancient literature has a prime slot for  śraddha. There are many more references to  śraddha to highlight its importance. To recall a few simple yet powerful examples
              Śraddha ra āpah -  śraddha is a hot shower after work which eliminates fatigue and rejuvenates.
The Bhagavad Gita says -
              śraddhamyah ayam puruśah              yah yacchraddhah sa eva sah  (17.3) – man consists of  śraddha. Whatever he is [today] is because of his  śraddha.

Can  śraddha be taught?
Taittriya Upanishad analyses a human being as made of five layers. The third layer is 'manomaya' which is that part of us that learns from the outside world. Śraddha is placed beyond this “learning level” in vignanamaya, the fourth layer, which is the base for our value system. Śraddha is the leader placed at the helm of this layer. This indicates two things. One, that  śraddha is beyond learning and logic. And two, that one may learn many things but whether that learning remains mere knowledge or it becomes a part of oneself to guide one's thoughts and actions is decided by the absence or presence of  śraddha.
Śraddha is not a well thought-out and logical conclusion. It is not calculated using complex mathematical formulae. It is not an output of a scientifically tested and proven model or a result of a collective brain power. It is simply a deep rooted inner feeling of conviction that “this is the path I shall walk”.
The greatest contribution that a teacher can make to his student is not to give him information, training, explanations and examples. His main job is to kindle the  śraddha         that is lying dormant. Once he gives life to this  śraddha, learning goes on like a bushfire on a hot windy day. It spreads and gains strength on its own accord.
What is the student's  śraddha?
              Guruvākyesu śastra arthe ca  -  ĀSTIKYA buddhih śraddha  -  At the start of your study, receive and accept the teaching and the teacher with full belief and trust. [the rest will follow automatically]
Vyasa and Patanjali share the same stream of thought process. In his commentary 'Sānkhya Pravacana' Vyasa has equated śraddha with a mother. Like a mother who protects and caresses her infant, so will  śraddha protect our interest – sometimes kind, sometimes strict, sometimes loving, sometimes harsh but always with a single minded devotion to guide and put us on the right path.

Śraddha - The motive force

The single largest motive force for the practice of yoga is “Śraddha”.

Patanjali introduces the idea of śraddha in the first chapter. The journey of yoga is  long and involves crossing several stages one by one in a gradual progression, with each stage serving as a stepping stone for the next. He recognizes that there may be a few individuals who skip such a methodical progress and scale higher planes easily. They have  a headstart over others, skim over several steps and bulldoze through the process. They are called “Bhavapratyaya” - people endowed with special powers.

Many learned commentators are not overawed by these people. According to them such progress is not commendable. Since the achievement is not based on a strong foundation, sustaining the progress made is suspect and a slide back is a distinct possibility.

Such talented people may not be steadfast and are always on the lookout for new avenues to conquer. They often get bored easily or are attracted to something else [which they perceive as more challenging], and lose out. They do not also serve as good role models for others to follow. So the preference is for methodical and gradual progress.

Patanjali does not explain how some people are so endowed but the Bhagavad Gita explains this beautifully. Bhagavad Gita [for those who are not familiar with the text] is basically a conversation between Sri Krishna and Arjuna, in the Mahabharata. Krishna removes the despondency of Arjuna through various arguments. He explains as to how one must follow his 'call of duty' [Dharma], casting aside emotional issues and a weak heart. He reveals various facets of yoga in the process.

During this teaching Arjuna poses the following question. Arjuna is a great warrior possessed of abundant skills, as well as the qualities of a 'playboy'. So he asks Krishna, “why are you teaching me this yoga? Given my disposition I am sure I will make no progress [in this direction]. By talking of yoga you make me feel guilty and in the process prevent me from enjoying life. Finally I will end up a mess, losing out on both fronts.”

Krishna assures him that no effort in this regard goes to waste. He says “even a few steps taken in the  direction of yoga augers well for the future. You will be born in a wealthy and pious family. You will get the opportunity to practice yoga and continue from where you left off in the previous birth. So do not worry about progress, but continue  practice.” How reassuring to most of us!

Probably these are the  bhavapratyaya-s that Patanjali talks about. Other ordinary mortals who are not endowed with these qualities and skills have to start from scratch. What they need is  śraddha. Once the  śraddha is strong it will provide us with the necessary energy and strength to practice. This in turn increases our memory. And  memory will be our companion and constantly remind us of our goals in life. It will help and guide us on our path and act like 'blinkers' to keep us from straying. Once we are on this vehicle [with its high horse power] and put on our 'blinkers', the journey is steady and unidirectional. Progress is achieved as a matter of course.

What is  śraddha, can one acquire this, etc will be discussed in the next article.

Meanwhile, if you have met any Bhavapratyaya please share your experience with us.

I am really glad with the response we are getting. For those who are e-mailing their thoughts on the blog to us, please do write them in the comments space. That way everybody can share ideas and an enhanced understanding. It is an open forum, no special id is required to write in comments. If you click on the word 'comments' that appears at the bottom of the post, the space to write in your comments will pop up along with other comments that have been posted. If you do not have a google account, it is easiest to choose the 'anonymous' option and just include your name at the end of the post. Of course you would also have to fill on the word verification box before your comment can be posted.

Greame, [I don't think we have met], I am happy with your thought process. Since your questions cannot be answered easily in a few lines, I hope I am addressing them in the articles that follow. Please keep reading and sharing your ideas with us. And thank you for your contribution.

Vairagya - The art of giving up

Hello, it is nice to be back after a brief holiday. I would like to respond to Shuba's question first.


Anumānā :- Ma means to measure, that is to understand something. Anu - means to follow . So Anumānā is to arrive at an understanding following a lead where direct perception is not possible. Arthapatti, Upamānā etc fall under the broad classification of Anumānā. (Anumānā is an interesting and big subject. Maybe we could discuss this as a separate topic later on.)

Sūtra I.2 states:

Yoga is "Citta Vritti Nirodha" - to move towards, reach and stay at the state of 'Nirodha'. Explaining the means to reach this state, Sage Patanjali highlights the inseparable twins, Abhyāsa and Vairāgya [practice and dispassion] as the first and foremost tools. They, like the two wheels of a bicycle, must roll together and synchronise to ensure a smooth forward movement and progress.

Regarding abhyāsa, practice, Patanjali explains in detail 'how to practice' in Sūtra I.14. Practice comprises [i] a long term regime [ii] must be done without a break, not in fits and starts [iii] done with an element of trust and belief [iv] one should enjoy the practice and be enthusiastic about it.

If these four encompass the practice, it rests on a strong foundation and bears fruitful results.

In Sūtra-s I.15 and I.16 Patanjali talks about the second wheel Vairāgya, [the state where 'Rāgam' having gone], one naturally restrains from doing things that hinder progress. He avers "When the senses are under control [Vasikāra], there is no thirst, and when there is no thirst, no force entices, resulting in dispassion". Very logical and fundamental. But the crucial point is how to reach the state of Vasikāra. It looks like Patanjali has stated what Vairāgyam is without any guidance whatsoever on how to achieve this.

The state of Vasikāra is the fourth and last step in the ascent towards vairāgya. By stating Vasikāra, Patanjali has included the other three steps that one has to climb in order to reach the fourth. We learn from 'Sānkhya Karika', specifically the commentary on sutra 23 to understand this.

The four steps are [i] Yatamāna [ii] Vyatireka [iii] Ekendriya [iv] Vasikāra.

Step I

Yatamānā:- comes from the sound Yat - to align, to make a beginning - a state of endeavour. To identify the things that weigh one down, distract and prevent one from moving towards the goal. Having identified them, to take a 'Sankalpa', a resolution to overcome and eradicate them is the first step, Yatamānam.

Step II

Vyatireka:- comes from the word 'Vyāti' - meaning to go beyond. It is to go beyond a mere resolution and actually implement. There are three steps to this. [1] classify your indriyas in terms of control, from easy to very difficult. [2] develop the mental capability to control them. [3] abandon those that are easy to give up and slowly progress.

Step III

Ekendriya:- having listed out the senses, take them one at a time. Select and tackle the rāga-s one by one and slowly work towards eradicating each. Finally, all the senses are purified and incapable of drawing and dragging the mind along. However these emotions continue to dwell in one last instrument - the mind in the form of craving. This is eka-indriyam, one organ stage.

Step IV

Vasikāra:- Further practice should reduce and eliminate this craving also. This cessation of attraction towards both sensuous and supersensuous objects of enjoyment even when they are well within our grasp is called Vasikāra Samjna.

So as with Abhyāsa, Patanjali has chalked out a path to progress for Vairāgya also.

All this looks complicated. Therefore Sri Krishnamacarya, the legend, says Vairāgya is simple if we just follow four golden rules assiduously.

Whatever you want to avoid,

1.Do not think about it

2.Even if you think of it, do not see it.

3.Even if you happen to see it, do not go near it.

4.Even if you go near it, do not engage with it.

As simple as that. ALL THE BEST