Satya

Yantra has 5 Upayantras.

The proper functioning of the Yantra depends on the proper functioning of the Upayantras. The Yama Sa’dhana’ which you practice has its abode within you but its utilization is possible only when there are second entities outside you.

Satya constitutes the second Upayantra of Yama.

While performing any action, one must have mental composure or balance. Only a balanced mind can develop self‑confidence. If one constantly thinks that one is a sinner, one can never accomplish any great work.

Yama is related to external objects. If one harbors improper thoughts towards external objects, animals and persons, one will not be able to treat them properly while dealing with them.

If one wishes to do harm to anybody, one won’t be able to speak to them properly. There will invariably be some hesitation in one’s dealing with them. In order to get the maximum service out of the 1st, 3rd, 4th and 5th Upayantras, the 2nd Upayantra has got to be strengthened. In the absence of proper functioning of the 2nd Upayantra, other Upayantras can not function properly.

Asha (hope) is a distinct Vrtti in man.

It is located in Anahata. One who has taken shelter in Satya will be able to fulfil one’s Asha.

One who is far away from Satya will never be able to fulfil one’s A’sha'.

His heart grows weaker, and consequently human sentiment also weakens. As a result thereof, the person gradually becomes degraded. A’sha’ Vrtti, for its fulfillment, depends solely on Satya.

Supposing somebody takes a pious resolution of doing good to humanity or of progressing in a spiritual sphere ‑ these are all expressions of A’sha’ Vrtti. Behind every action, there is Asha Vrtti.

If the A’sha’ Vrtti is hurt, it is likely that he will be ruined. A’sha’ may be Dura’sha’ (bad hopes) or Niica’sha’ (mean hopes) but after all, it is A’sha’. Therefore, to maintain a balance, the A’sha’ Vrtti must be kept unhurt, otherwise it may lead to ruin. A’sha’ Vrtti is based upon Satya. In your interest, you should remain established in Satya.

What is Satya? When loosely interpreted, Satya is Rta. But what is Rta?

Ghat’ana’ya’m’ vyaktiikaran’am’ Rtam

Representation of actual happenings is Rtam. Whatever you utter verbally, or write with your pen or express with gestures and postures, all is Rta. But Rta may harm others. Rta may do great harm to the world. Therefore Sada’shiva laid down a system that where there is a clash between Satya and Rta, one should support Satya. And where there is no clash between Rta and Satya, Rta should be followed. Satya is defined as “Parahita’rtham’ va’unmanaso yatha’rthatvam’ satyam”. Expression guided with the spirit of good for others is called Satya. Rta, devoid of the spirit of good for others clearly goes against Satya. You must not follow Rta there, you shall follow Satya. Rta, having the spirit of welfare to others is hardly different from Satya. That is why, it is said that where there is a clash between the two, you must support Satya.

What is Hita?

There are 4 terms in Sanskrit ‑ Hitam, Shubham, Kalya’n’am and Ks’emam.

The terms Kalya’n’am and Ks’emam imply good wishes for others’ spiritual well‑being. Shubham for both intellectual and spiritual elevation and Hitam for physical, intellectual and spiritual well being. Whatever you have said, or done or thought for others’ good in these three levels is termed Satya. Hitam, Shubham, Kalya’n’am (Ks’emam) ‑ this is the order. Va’un represents all ten Indriyas  (not only Va’k Indriya), i.e. Va’k, Pa’n’i, Pa’da, Pa’yu, Upastha, Karn’a, Tvak, Caks’u, Jihva’ and Ghra’n’a. When they are represented by a single word, it is Va’un. Va’un does not only mean language but all the Indriyas as well. Va’un manasi, that means the feeling of Hita should also be in the mind, otherwise expressions of the Indriyas shall not be able to manifest Hitam (welfare).

The Ka’ran’a Mana (causal mind) is all knowing. But it is said to be cloudy. Suppose, there is infinite amount of money in the iron safe but you can not see it on account of darkness, though it is very close at hand. There is money, still you are a beggar. So is with the Ka’ran’a Mana. It is Omniscient, still it is dark and as such, you are not able to utilize potentialities of the Ka’ran’a Mana. The conscious mind works in accordance with inborn Sam’ska’ras. It has no freedom of its own. The main role is played by the subconscious mind. Rjuta’ (straight‑forwardness) in its actions ‑ such as if somebody may think, “I am pure. I have neither committed anything wrong nor shall I commit any wrong. I always cherish good will for others” and so on and so forth. This illumines the subconscious. Owing to this illumination, darkness is dispelled. Then it is linked with the unconscious and gradually it imbibes all the potentialities of the Causal Mind. “Tatra Niratishayam Sarvajina viijam”. For the elevation of human spirit and spiritual progress, one must be established in Satyam. Even the least neglect in this regard will not do. No justification of neglect will serve the purpose. Man actually practices Sa’dhana’ in the subconscious. The conscious helps the subconscious. So does the physical body. When Sa’dhana’ is done in the subconscious, and if there is no Rjuta’ in it, Sa’dhana’ is futile. Though Ahim’sa’ has been given the first place in Sa’dhana’, Satya actually occupies fundamental importance in the applied side of Sa’dhana’. That is why, it is said, “Satyam jina’nam anantam Brahma”. While speaking about Parama’tma’ the term `Satyam’ has been used first. Without it, nothing will happen.

Fight is in the three spheres ‑ physical, psychic and spiritual. But the main role is performed in the psychic level. The spiritual fight is sentient and as such, energy is not forthwith transmuted. Owing to its being sentient in nature, the Kaos’ikii Shakti predominates and not the Bhaeravii and the Bhava’nii. There is very little speed in sentient nature. There is speed in the mutative. In the fight at any level, where there is the predominance of Satyam, there is Rjuta’ in the thoughts in the subconscious. During the fight at any level, the important role belongs to intellect. When there is Rjuta’ in the subconscious, there is glaze in it. This glaze is known as Ojah. Then it will directly inspire the physical world and also influence the opposite party or number. The opposite party or number will be overpowered by the ectoplasmic influence. The Ojah due to ectoplasmic influence, in the human body, also controls the physical structure. Other members of the party will also be influenced. He will inspire the people, “Proceed on, Satya is with us, we shall achieve victory.” The opposite party will suffer from inferiority complex. He will mentally think, that as he was fighting against virtuous people, he will be defeated. A fear complex will arise in his mind. The same law applies in the realm of Sa’dhana’ as well. Those established in Satya, will always gain victory. Satya is defined, “Parahita’rtham’ va’unmanaso yatha’rthatvam’ satyam,” while Rta is defined as “Ghat’ana’ ya’m’ vyaktiikaran’am’. The Ojah in the ectoplasmic stuff dispels the cloud that envelops the Ka’ran’a Mana and influences the conscious mind also. Then in the conscious, subconscious and unconscious levels as well as in the nerve cells, a great vibration takes place and a new vigor develops which affects the nerve fibers. If one is established in Satya, he develops self‑reliance and one thinks that as he is on the path of Satya, he cannot be defeated

What does Rjuta’ in the subconscious imply? When there is no Rjuta’ in the mind, the wavelength cannot be straight. If the wave is curved, there cannot be effulgence. There can be effulgence only when the wave flows in a straight line. In this case, there will be clash as ectoplasms will dash against one another. As a result, frictional effulgence will be produced. And this will brighten both the conscious and unconscious. If the flow of waves is curved, there will be no frictional effulgence, what to speak of illuminating conscious or unconscious, it will not even affect its own nervous system. He will not at all feel inspired. He will think within himself, “I had taken the bribe, I had committed wrong, I am sure to be defeated.” All this will occur mentally.