Changes

== Scriptural Occurance ==

== Scriptural Occurance ==

1.   Satya is mentioned in Rigveda (Rigveda, verse 10.22.25).

1.   Satya is mentioned in Rigveda .<ref>[https://www.sacred-texts.com/hin/rvsan/rv10022.htm) Rigveda, Mandal - 10,  Sukta - 22, Verse - 25] </ref><blockquote>अस्मे ता त इन्द्र सन्तु सत्याहिंसन्तीरुपस्प्र्शः |  ''asme tā ta indra santu satyāhiṁsantīrupasprśaḥ |''</blockquote>Meaning: May those soft impulses of thine, O Indra, be fruitful and innocent to us.

(Ref: <nowiki>https://www.sacred-texts.com/hin/rvsan/rv10022.htm</nowiki>)

2.   Patanjal Yoga Sutras (2.29)<ref name=":0">Patanajal Yoga Sutra 2.29, 2.30 [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8]</ref> enlists Yama as one of the limbs of Ashtanga Yoga as below. <blockquote>यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ।। २.२९ ।।  ''yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni ।। 2.29 ।।''</blockquote>Meaning: The 8 limbs of yoga are Yama, Niyama, Asana, Pranayam, Pratyahar, Dharna, Dhyana, Samadhi.

अस्मे ता त इन्द्र सन्तु सत्याहिंसन्तीरुपस्प्र्शः | ''asme tā ta indra santu satyāhiṁsantīrupasprśaḥ |''

3.   Further Patanjali mentions the 5 Yamas in Sutra 2.30<ref name=":0" /><blockquote>अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ।। २.३० ।। ''ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ ।। 2.30 ।।''</blockquote>Meaning: The five Yama as per Patanjali are Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. As per other texts the number may vary.

Meaning: May those soft impulses of thine, O Indra, be fruitful and innocent to us.

4.   The 10 Yamas as per Shandilya Upanishad<ref>[https://sanskritdocuments.org/doc_upanishhat/shandilya.html Shandilya Upanishad Verse 1]</ref> are as below.<blockquote>“.... तत्राहिंसासत्यास्तेयब्रह्मचर्यदयाजप- क्षमाधृतिमिताहारशौचानि चेति यमादश ....”

2.   Patanjal Yoga Sutras (2.29) enlists Yama as one of the limbs of Ashtanga Yoga as below.  

''".... tatrāhiṁsāsatyāsteyabrahmacaryadayājapa- kṣamādhr̥timitāhāraśaucāni ceti yamādaśa ...."''</blockquote>Meaning: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Japa, Kshama, Dhriti, Mitahara and Shauch are 10 Yamas.  

5.   Bhagvad Gita<ref name=":1">Bhagvad Gita, The Song Divine (2007), Gorakhpur, Gita Press - Chapter 10 , 16, 17</ref> mentions Ahimsa is below verses . <blockquote>अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |

 

 

3.   Further Patanjali mentions the 5 Yamas in Sutra 2.30

 

 

 

4.   The 10 Yamas as per Shandilya Upanishad are as below.

 

 

''".... tatrāhiṁsāsatyāsteyabrahmacaryadayājapa- kṣamādhr̥timitāhāraśaucāni ceti yamādaśa ...."''

 

Meaning: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Japa, Kshama, Dhriti, Mitahara and Shauch are 10 Yamas. Shandilya Upanishad Verse 1.

 

(<nowiki>https://sanskritdocuments.org/doc_upanishhat/shandilya.html</nowiki>)

 

5.   Bhagvad Gita mentions Ahimsa is below verses from Chapter 17. (The Bhagavad Gita or The Song Divine. Gita Press, Gorakhpur).

 

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |

स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15||

स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 17.15||

''anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat |''

''anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat |''

''svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate || 17.15||''

''svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate || 17.15||''</blockquote>Meaning : Words which cause no annoyance to others and are truthful, agreeable and beneficial, as well as the study of the Vedas and other Shastras and the practice of the chanting of the Divine Name

this is known as penance of speech.  

 

this is known as penance of speech. (15)

 

== Why Satya is required? ==

== Why Satya is required? ==

Ahimsa is a virtue that a person is expected to bear. It is a Yama that a person can follow. Below are reasons for it.  

Ahimsa is a virtue that a person is expected to bear. It is a Yama that a person can follow. Below are reasons for it.  

a.   

a. Bhagvad Gita<ref name=":1" /> explains as per below verse, <blockquote>बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: |

 

बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: |

सुखं दु:खं भवोऽभावो भयं चाभयमेव च || 10.4||

सुखं दु:खं भवोऽभावो भयं चाभयमेव च || 10.4||

''ahiṁsā samatā tuṣṭistapo dānaṁ yaśo'yaśa: |''

''ahiṁsā samatā tuṣṭistapo dānaṁ yaśo'yaśa: |''

''bhavanti bhāvā bhūtānāṁ matta eva pr̥thagvidhā: || 10.5||''<blockquote>Meaning : Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the senses and mind, joy and sorrow, evolution and dissolution, fear and fearlessness, non-violence, equanimity, contentment, austerity, charity, fame and obloquy, these diverse traits of creatures emanate from Me alone. (4-5)</blockquote>Ref: Bhagvad Gita 4, 5 verses of Chapter 10. (The Bhagavad Gita or The Song Divine. Gita Press, Gorakhpur).

''bhavanti bhāvā bhūtānāṁ matta eva pr̥thagvidhā: || 10.5||''</blockquote>Meaning : Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the senses and mind, joy and sorrow, evolution and dissolution, fear and fearlessness, non-violence, equanimity, contentment, austerity, charity, fame and obloquy, these diverse traits of creatures emanate from Me alone.<blockquote>अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |

 

अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 16.2||

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 16.2||

''ahiṁsā satyamakrodhastyāga: śāntirapaiśunam |''

''ahiṁsā satyamakrodhastyāga: śāntirapaiśunam |''

''dayā bhūteṣvaloluptvaṁ mārdavaṁ hrīracāpalam || 16.2||''<blockquote>Meaning: Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger, even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from slander, compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits; (2)</blockquote>Ref: Bhagvad Gita verse, 2 of Chapter 16. (The Bhagavad Gita or The Song Divine. Gita Press, Gorakhpur).

''dayā bhūteṣvaloluptvaṁ mārdavaṁ hrīracāpalam || 16.2||''</blockquote>Meaning: Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger, even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from slander, compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits.

 

b.  Bhagvad Gita - Commentary by Sri Ramanujacharya, pg 398 chap. 16, verse 2 commentaries.

 

 

 

=== c.  Ref: The story of my experiments with truth, chap. 2, page 4, Navajivan Publishing House, translated from the Gujarati by Mahadev Desai ===

b.  Bhagvad Gita - Commentary by Sri Ramanujacharya <ref>[https://hi.krishnakosh.org/%E0%A4%95%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%A3/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE_-%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A5%81%E0%A4%9C%E0%A4%BE%E0%A4%9A%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%AF_%E0%A4%AA%E0%A5%83._398 Bhagvad Gita - Commentary by Sri Ramanujacharya - pg 398 chap. 16, verse 2  link] </ref>gives a definition and also requirement as below, <blockquote>सत्यं यथादृष्टार्थगोचरभूतहितवाक्यम्।  ''satyaṁ yathādr̥ṣṭārthagocarabhūtahitavākyam।''

<blockquote>There was a similar incident connected with another play. Just about this time, I had secured my father's permission to see a play performed by a certain dramatic company. This play Harishchandra- captured my heart. I could never be tired of seeing it. But how often should I be permitted to go? It haunted me and I must have acted Harishchandra to myself times without number. 'Why should not all be truthful like Harishchandra?' was the question I asked myself day and night. To follow truth and to go through all the ordeals Harishchandra went through was the one ideal it inspired in me. I literally believed in the story of Harishchandra. The thought of it all often made me weep. My common sense tells me today that Harishchandra could not have been a historical character. Still, both Harishchandra and Shravana are living realities for me, and I am sure I should be moved as before if I were to read those plays again today.</blockquote>

=== d. Osho also discusses about Ahimsa in “Amrit Kan (अमृत कण)” 1968 Ed., chap 1, Satya, pg 5. ===

Meaning in Hindi: देख-सुनकर समझी हुई बात को ठीक वैसे ही बतलाने के लिये कहे जाने वाले प्राणियों के हितकर वचन का नाम ‘सत्य’ है।</blockquote>c.  Gandhiji in "The story of my experiments with Truth" gives the requirement of the Satya as below, <ref>Mahadev Desai (M. K. Gandhi), The story of my experiments with Truth (translated from the Gujarati), chap. 2, page 4, Ahemdabad, Navajivan Publishing House</ref><blockquote>Just about this time, I had secured my father's permission to see a play performed by a certain dramatic company. This play Harishchandra- captured my heart. I could never be tired of seeing it. But how often should I be permitted to go? It haunted me and I must have acted Harishchandra to myself times without number. 'Why should not all be truthful like Harishchandra?' was the question I asked myself day and night. To follow truth and to go through all the ordeals Harishchandra went through was the one ideal it inspired in me. I literally believed in the story of Harishchandra. The thought of it all often made me weep. My common sense tells me today that Harishchandra could not have been a historical character. Still, both Harishchandra and Shravana are living realities for me, and I am sure I should be moved as before if I were to read those plays again today.</blockquote>d. Osho also discusses about Satya in “Amrit Kan (अमृत कण)”<ref>Osho, Amrit Kan(अमृत कण) , [https://oshoworld.com/amrit-kan/ www.oshoworld.com]</ref><blockquote>“ जेम्स लावेल ने कहा हैः ‘सत्य को हमेशा सूली पर लटकाए जाते देखा और असत्य को हमेशा सिंहासन पाते! मैं कहता हूं कि यह बात तो सत्य है, किंतु आधी सत्य है, क्योंकि सत्य सूली पर लटका हुआ भी सिंहासन पर होता है और असत्य सिंहासन पर बैठकर भी सूली पर ही लटका रहता है।  सत्य विश्वास नहीं है। सब विश्वास अंधे होते हैं और सत्य तो आत्म चक्षु है। वह विश्वास नहीं, विवेक है। और विवेक के जन्म के लिए समस्त विश्वासों की जंजीरें तोड़ देनी होती हैं, क्योंकि जिसे सत्य को जानना है उसे सत्य को मानने का अवकाश ही नहीं है। क्या कोई अंधा अंधा रहकर भी प्रकाश को देखने में समर्थ हो सकता है और क्या कोई तट पर जंजीरों से बंधा हुआ जहाज भी सागर की यात्रा कर सकता है?  सत्य सिद्धांत नहीं, अनुभूति है। इससे शास्त्र में नहीं, स्वयं में ही उसे खोजना है। शब्दों से हुआ उसका ज्ञान तो अक्सर अज्ञान से भी घतक है। क्योंकि अज्ञान में एक पीड़ा है और उसके ऊपर उठने की आकांक्षा है, लेकिन तथाकथित थोथा शास्त्रीय ज्ञान तो उल्टे अहंकार की दृष्टि बन जाता है, अहंकार अज्ञान से भी घतक है वस्तुतः तो ज्ञान का अहंकार, अज्ञान का ही अत्यंत घनीभूत रूप है- इतना घनीभूत कि वह फिर अज्ञान ही प्रतीत नहीं होता है।  सत्य शक्ति है। असत्य अशक्ति इसलिए असत्य को चलने के लिए सत्य के ही पैर उधार लेने होते हैं। सत्य के सहारे के बिना यह एक पल भी जीवित नहीं रह सकता। “</blockquote>

<blockquote>“ जेम्स लावेल ने कहा हैः ‘सत्य को हमेशा सूली पर लटकाए जाते देखा और असत्य को हमेशा सिंहासन पाते! मैं कहता हूं कि यह बात तो सत्य है, किंतु आधी सत्य है, क्योंकि सत्य सूली पर लटका हुआ भी सिंहासन पर होता है और असत्य सिंहासन पर बैठकर भी सूली पर ही लटका रहता है।  सत्य विश्वास नहीं है। सब विश्वास अंधे होते हैं और सत्य तो आत्म चक्षु है। वह विश्वास नहीं, विवेक है। और विवेक के जन्म के लिए समस्त विश्वासों की जंजीरें तोड़ देनी होती हैं, क्योंकि जिसे सत्य को जानना है उसे सत्य को मानने का अवकाश ही नहीं है। क्या कोई अंधा अंधा रहकर भी प्रकाश को देखने में समर्थ हो सकता है और क्या कोई तट पर जंजीरों से बंधा हुआ जहाज भी सागर की यात्रा कर सकता है?  सत्य सिद्धांत नहीं, अनुभूति है। इससे शास्त्र में नहीं, स्वयं में ही उसे खोजना है। शब्दों से हुआ उसका ज्ञान तो अक्सर अज्ञान से भी घतक है। क्योंकि अज्ञान में एक पीड़ा है और उसके ऊपर उठने की आकांक्षा है, लेकिन तथाकथित थोथा शास्त्रीय ज्ञान तो उल्टे अहंकार की दृष्टि बन जाता है, अहंकार अज्ञान से भी घतक है वस्तुतः तो ज्ञान का अहंकार, अज्ञान का ही अत्यंत घनीभूत रूप है- इतना घनीभूत कि वह फिर अज्ञान ही प्रतीत नहीं होता है।  सत्य शक्ति है। असत्य अशक्ति इसलिए असत्य को चलने के लिए सत्य के ही पैर उधार लेने होते हैं। सत्य के सहारे के बिना यह एक पल भी जीवित नहीं रह सकता। “</blockquote>

== References ==

== References ==