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Q. 10. What is Truth or Satya?

Ans. Truth is that which never changes: it always remains in the same condition throughout eternity. Satya is not only unchangeable throughout eternity but it is also unlimited: there is nothing beyond it. Satya also does not change from place to place: it remains the same whether in one place or another. Thus Satya is not affected by time, place and person; it is Kálátiita, Deshátiita and Pátratiita.

There is no difference in the portions of satya within itself; it is an unbroken undifferentiated continuity. There is nothing outside it, and so there is nothing else which is different from satya, and there is nothing else which is like satya. Thus Satya has no vijátiita, svajatiita and svagat differences. Satya is different from relative truth. Relative truth is something which appears through a particular time of place or to a particular person. It may not appear to be true for all time or at all places or to all persons. For instances the size of the moon is a relative truth, it may appear to be of one size if seen from the planet Earth but if seen from another planet it will seem to be of different size. This is called relative truth or Asatya.

Historical events are also relative truth. An incident which happens on Earth in the last century is a historical event, but as the light from Earth will not have reached another planet for a hundred years, on that planet the event has not yet occurred. Thus historical events also depend on time, place and person and are changing from time to time, place to place and person to person. This cannot be called absolute truth or satya.

Relative truth and falsehood are only shadows of satya; they can be mistaken for satya but it put to the test, they clearly reveal themselves as asatya. Sádhaná is the only way to remove the shadow of Asatya and reach Satya – to become trikálajiana, the knower of past, present and future. For such persons there is no difference in anything because they see satya in everything. By dissolving the mind one can become trikalajiṋa and attain b. But as long as the mind is present, one cannot know Satya, because the mind is limited and cannot realize an absolute entity.

It is said that kale or time is eternal, but this is an incorrect statement. Time is only a mental measurement of the motivity of action. Where there is no actions there cannot be any measurement. Since actions are performed by the mind they are dependent on the existence of the mind which itself perishable and relative truth; hence time also is a relative truth. Time is dependent on place and person, hence it cannot be absolute truth or Satya. If place and person do not exist, time also will not exist. The unit entity wants happiness, but relative truth will give only temporary happiness which will disappear in the course of time. Hence to desire or strive for relative truth, something will disappear with time, is foolishness. One’s sádhaná or effort should be only for that which is beyond time, and satya is the only thing beyond time.” – Shrii Shrii Anandamurti, 1957, Jamalpur, ElEdit 7, Táttvika Praveshiká, Some Questions and Answers on Ananda Marga Philosophy

The person who may be called a king by virtue of his royal insignia may be called a wrestler if he holds a cudgel. For instance, Vishvanath will be known to be a king if he is decorated with royal insignia, whereas he will be called a wrestler if he holds a cudgel. But Vishvanath remains the same Vishvanath on withdrawing the royal insignia and the cudgel. Likewise the difference between Jiiva and Paramátman is on account of the difference in connotation. On eliminating the connotative difference from the unit it merges into Brahma.

Where there is no connotative distinction, there is Satya and that is the true recognition. This is the role of Sádhaná, to establish Satya by revealing that which is untrue. The Lokas and the Kośas are all degenerations, not the absolute truth.

Difference or Distinction between Truth and Fiction

Satya is immutable. If it mutates it is no longer Satya. Satya is that which does not vary. It remains in one unaltered state in all times – past, present and future. Because of its immutable characteristic in all times – past, present and future – it is [[not]] only beyond the bound of time (Kálátiita) but also beyond the bounds of space (Deshátiita) and beyond the bound of form(s). It is beyond the bound of time, space and form. It has no differences even in the different parts of its own Being. Even one portion does not differ from another. Brahma or Satya is an indivisible, uninterruptible and immutable entity. Satya knows no difference. Then can there be any difference between Him and external objects? No, there can be no difference within or without. Nothing can exist beyond Him. That which is indivisible is infinite. Hence anything identical with Him shall also be contained within Him.

Satya knows no difference whether of the same species (Svajátiiya) or of other species (Vijátiiya) or different parts of the same body (Svagata). If the mango tree were Supreme Truth or Satya, then other species of trees would be outside the realm of Satya Hence the mango tree cannot be the Supreme Truth, since it differs from other species of mango (Vijátiiya Bheda) e.g. Bambaii, Kishanbhoga, etc. Hence it is not the Supreme Truth. It is relative or untruth.

Relative truth or Ápekśika Satya or untruth is dependent on time, place and form. The moon appears like a metal plate from a distance, but, as somebody advances towards it, it appears to grow bigger. Then how big is it? Largeness and smallness are governed by space. Hence, it is not the Supreme Truth, it is relative truth. The nearest route from Bhagalpur to Monghyr would be westward but one can reach Monghyr even if one goes eastward, round the circumference of the earth. The distance thus solely depends on space. How then can it be called the Supreme Truth? A man suffering from jaundice will find the colour yellow in whatever he sees, normal persons will see the same things in their real colour. This is dependent on the person and consequently is not the Truth.” – Shrii Shrii Anandamurti, Ánanda Púrńimá 6 May 1955 DMC, ElEdit 7, Subháśita Saḿgraha Part 1, The Base and the Relative Truth (Ádhára and Ápekśika Satya)

Ánandáddhyeva khalvimáni bhútáni jáyante.
Ánandena játáni jiivanti.
Ánandaḿ prayantyabhisaḿvishantiiti.

Everything, micros or macros, whatever is caused or created, cometh from that composure of bliss. And “ánandena játáni jiivanti”, that is, because of the presence of this infinite composure of bliss each and every created entity want to remain in this world. This is the only reason for one’s longing for more and more life. And “ánandaḿ prayantyabhisaḿvishanti”, that is, finally, each and every entity goes back to that composure of bliss – to that blissful stance. This composure of bliss is the only satya in this universe.

And what is satya? “Sat”, that is, the non-metamorphic entity, when it is finally established, when it attains the final rank of non-metamorphosis, is called “satya”. So one must move along the path of satya and one must have the satya as one’s only desideratum. And this is the only path, this is the path of fearlessness; that is, there is no fear in it, nothing to be afraid of. The Yajurveda says:

Satyameva jayate nánrtaḿ
Satyena panthá vitato devayánah
Yenákramantyrśayo hyáptakámá
Yatra tat satyasya paramaḿ nidhánam.

Finally satya becomes victorious in each and every fight, in each and every clash and in each and every work. Satya comes our successful. “Satyameva jayate nánrtaḿ.” That is, the falsehood won’t be victorious. “Satyena panthá vitato devayánah”: your path to godhood becomes widened with the help of this satya, that is, this satya makes the path wide so that progress towards godhood is achieved.

“Ápta vákya” is the word of God and “Prápta Vákya” are the words of the worldly authorities: books and other things.

A person whose all desires have been fully quenched due to coming in proximity to the Supreme Entity is called “hyaptakáma”. These hyáptakáma rśis moved along this path of satya in the past and finally came in contact with the supreme abode of satya. “Yatra tat satyasya paramaḿ, nidhánam”. That is, they reach that place which is the final abode of satya.” – Shrii Shrii Anandamurti, 20 September 1978, Patna, ElEdit 7, Ánanda Vacanámrtam Part 2, The Supreme Abode of Satya


Why do people tell lies? There are two reasons, (1) personal interest (lying out of fear is included in personal interest) and (2) ingrained habit.

This universe is embedded in satya. Animals neither tell lies nor cherish untruth in their minds, plants do not cherish falsehood in their minds either. Human children do not tell lies or entertain falsehoods unless taught otherwise. Even those whom we declare to be undeveloped people do not speak or think falsehoods. Only so-called advanced people tell lies, out of personal interest or ingrained habit. But those who are committed to dharma are definitely lovers of satya, like the so-called undeveloped people. And they are much more than that also.

That which is a fact, which has really taken place, we call rta. The spirit of rta can be found in the plant world. Even among simple, undeveloped people one can easily find the idea of rta as the motivating force for society. But the followers of dharma improve upon rta and utilize it in a reformed way for the welfare of the world.

When rta leads to harm, or when it carries the possibility of falsehood, in that case people improve upon rta and make it a fit instrument for promoting welfare. Rta when it leads to welfare is called satya.

Based on the strong foundation of satya stands the multi-dimensional growth and expression of dharma. Dharma cannot remain with those who do not follow satya, who do not follow rta, or who give indulgence to falsehood out of personal interest or ingrained habit. A person who tells lies out of personal interest is certainly inferior to birds and animals – even inferior to plants. And it should be understood that a person who is a habitual liar today must have deliberately practised this habit of lying for quite some time, and that his or her old practice has now become a habit.

To give up one’s bad habit, one will have to struggle. To bring about an improvement in one’s habits, prolonged efforts are necessary. It is said that in the physical world falsehood is the noumenal cause of all phenomenal crimes. So however much one might display one’s love for dharma, however much one might be obsessed with ritualistic paraphernalia, however much one might travel to various places of pilgrimage, if one is not sufficiently wedded to satya, dharma will never remain with that person; hence, Shiva’s clear observation is, Dharmah sah na yatra na satyamasti [“Where there is no satya, there is no dharma”].


Whether people live up to the dictates of satya or not, the atmosphere of this universe is suffused with the very spirit of satya. Every plant and every animal is a representation of satya.

One can discern the actual age of a palm tree by reading the marks on the trunk. The tree never lies about its age for some employment advantage. In the veins of the banyan leaves the same lines are permanently visible; they never change those lines to evade taxes. Wolves never change their voices to gain an advantage in catching goats. They are all embodiments of b; falsehood is unknown to them.

I was saying just a while ago that people resort to falsehood either out of self-interest or due to their ingrained habit. Animals and plants do not tarnish the fair name of satya and resort to falsehood either out of petty self-interest or for any greater interest. So judged from a psychological viewpoint, this proves that humans are more selfish and mean-minded than non-humans. No doubt, bricks, wood, sand, stone, etc., have no opportunity to become habitual liars, nor do plants and animals have that opportunity (however, if humans have trained them in the art of lying, that is different). In fact, even human beings have no natural opportunity to become habitual liars. Intelligent but mean-minded people create that sort of opportunity through their malevolent efforts.

It is said, Pratikúlavedaniiyam duhkham [“The mental experience of coming in contact with antipathetic waves is duhkham, pain”]. A habitual liar, with his or her mental vibrations adjusted to the waves of falsehood, has to adapt to the environment of the world, where satya is the guiding principle. Sand and wood, bricks and stones, plants and animals, and even the greater part of humanity, are wedded to satya. The vibrations of their saḿskáras conform to those of satya. While, on the contrary, a liar’s mental vibrations conform to falsehood.

Placed in an uncongenial environment, people experience an unpleasant feeling. So a liar is bound to feel miserable in a world sustained by satya. Shiva has therefore warned the people of the world by saying, Mithyávádii sadá duhkhii [“Liars are always wretched creatures”].” – Shrii Shrii Anandamurti, 13 June 1982, Patna, ElEdit 7, Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10), SHIVOKTI 8


Parahitártham váunmanoso yathárthatvam satyam.

Satya implies proper action of mind and the right use of words with the spirit of welfare. It has no English synonym. The word “true” or “truth” would be translated in Saḿskrta as “rta” (to state the fact). The Sádhaka is not asked to follow the path of rta. One is to practise Satya. The practical side of Satya is dependent on relativity, but its finality lies in Parama Brahma, the Supreme Spiritual Entity. That is why Brahma is often referred to as the “essence of Satya.”

Satyaḿ jiṋánamanantaḿ Brahma.

Even though the objective of a Sádhaka is to achieve that ultimate entity, in the process Sádhakas have to deal with the relativity of their surroundings. Humans are rational beings: they possess in varying degrees the capability to do what is necessary or good for humanity. In the realm of spirituality such thought, word or action has been defined as Satya.

For example, a person rushes to you for shelter. You do not know whether he is guilty or not, or perhaps you know for certain that he is not guilty. He is followed by a ruffian bent on torturing him. If this terrified man seeks refuge in your house, and then the ruffian comes and asks you regarding his whereabouts, what should you do? By adhering to rta or truth you would inform the ruffian of his whereabouts. Then if he is murdered, will you not be responsible for this murder? Your mistake may have resulted in the murder of an innocent person. By adhering to rta or truth you become indirectly guilty of this heinous crime. What would be your duty if you followed the correct interpretation of Satya? It would be not to reveal the whereabouts of the person and rather to misguide the aggressor so that the refugee may safely return home.

Suppose your mother is taking food. A letter is received about the death of your maternal grandfather. If mother enquires about the contents of the letter, what reply will you give? If you adhere to “truth”, you will reveal the news of her father’s death, which will cause a great shock to her mind and she would not even be able to take her food. It would be preferable in this case to state that all is well in their family. After your mother has had her food, a mention of her father’s illness would prepare the ground for her to bear the news of the tragedy. In this way, even though something other than truth was uttered, the dignity of Satya has been maintained.” – Sarkar, Prabhat, Ánanda Púrńimá 1957, Jamalpur, ElEdit 7, Prout in a Nutshell Part 11, A Guide to Human Conduct, SATYA

Such sages make the base of their lives on truth; without truthfulness intellectual expansion towards the Supreme is not possible. Let us here discuss the meaning of the word, Truth. People generally use four words, Satya, Tothya, Samyak and Rta synonymously or in an identical sense. But in reality there is a great difference in their meanings. The English equivalents of Tathya, Samyak and Rta are “Fact”, “Correct”, and “Truth” respectively. But in other languages “Satya” (Truth) has no equivalent. The Philosophical meaning of the word “Satya”, is unchangeable, i.e., that which has no distortion, that which is beyond distinctions of time, space, and person. Human life progresses through different stages – from childhood to adolescence, from adolescence to youth, youth to old age and old age to senility. It is through these changes that people progress. That is why human life or its receptacle, the body, is not Satyá or Truth. There is yet another philosophical meaning of the word, “Satya”, which is Citsvarúpa (the Supreme consciousness) or Puruśa. In the field of Sádhaná or intuitional practice the meaning of “Satya” is “Parahit́arthaḿ váunmanaso yathárthatvaḿ satyam” i.e., Satya is the benevolent use of words and the mind for the welfare of others. No matter what meaning of “Satya” we accept, a benevolent sage has got to be truthful. The creation of one who has not learnt to regard the blissful, unchangeable Entity as the ultimate goal is no creation – is a veritable negation of creation.”…

…”It is Satya that ultimately wins. I shall call only that Satya, behind which there is a sentiment of benevolence for others. Falsehood or untruth never triumphs. It never can. It may succeed for a time but that success is only prognostic of dire defeat. Satya widens and smooths the most difficult and thorny path of salvation. It is through such a path that a desireless sage attains proximity to that most sublime treasure of Satya – the Supreme Spirit.
” – Shrii Shrii Anandamurti, Bhádra Púrńimá 1955 DMC, ElEdit 7, Subháśita Saḿgraha Part 2, The Intuitional Science of the Vedas – 2

The main duty of the Táttvikas is to make a propagation which aims at collective welfare. Collective welfare is Shiva. So the propagation of collective welfare is full of the greatness of Shivatva, and therefore, it is indispensable. At the time of propagation, your views, nay, all your tendencies should be pointed towards Satya, because it is only through the propagation of Satya that collective welfare is possible. Satya and Shiva are so interrelated that neither can stand, or be achieved without the other. Satya is that through whose observance you will proceed towards Kalyáńa and ultimately you will be one with it in its entirety i.e. with Parama Puruśa whom the sages have given the name “Kalyáńa-Sundaram.”

Asatya is just its opposite. Where there is no propagation of Satya people indulge in individual selfishness or group selfishness. The aim or object there is not enlivened with the idea of collective welfare. The only object of the party concerned is how to establish oneself in this material world by means of the use of well-knit language and cunningness.

High ideals have been preached many times in many countries, no doubt, but to what extent has it help in establishing Satya? Most of the preachers were expert (adept) in the art of preaching, there was no paucity of experienced hands in Pracára Vijiṋána still, after the expiry of the momentary charms, when people realized that they had not been served with what is Satya, they tried to wipe out their (the preachers) names from the pages of history with disregard and aversion.

You shall, therefore, preach only Satya. Explain to them whatever you have done with reasons thereof. Also, make it clear to them what you want to do and why you want to do. The result of this highly useful (helpful) preaching is that the inferiority complex disappears from the mind of the common men. they are encouraged when they see that a common man like themselves is inspired with such a high ideal. The second result of this is as follows. The common result of this is as follows. The common people are not generally aware of your usefully high ideas. In every work, big or small, they cling to selfishness. So, learning everything pure and high through your easy and simple language they will cooperate with you, with a mind free from wrong notions. The third outcome of this is that they will be shorn off the wrong notions that may have crept into them by the propaganda made by the selfish persons with vested interests.

Win over their heart by propagating Satya but without abusing anyone. When, they will feel the ideal of Satya and come to know of your untiring Karma Sádhaná, naturally, they will abandon their wrong notions about you; they will even start respecting you.” – Shrii Shrii Anandamurti, c. 1956, ElEdit 7, Táttvika Diipiká, Táttvika Diipiká (Dvitiiya Parva)

Satyam “for the Welfare of Others”

One meaning of the word satyam is rtam [“stating the fact as it is”]. Satyam is also defined Parahitárthaḿ váunmanaso yathárthatvaḿ b– “The use of speech and thought for the welfare of others is known as satya.” But if we say Brahma satyaḿ jagat mithyá, that the “world is false” and the jiivas are non-existent, then whose welfare can you promote? Parahitártham [“For the welfare of others”]: If, as according to Vishuddha Advaetaváda, there is no such thing as para [other entities], then the existence of satyam [which is for others] remains in jeopardy.

Satya Meaning Aparińámii

A second interpretation of satya is aparińámii, “that which undergoes no metamorphosis”. If we want to categorize something as unchangeable, then we must admit the concept of change, and we must say that all other entities undergo metamorphosis, while Brahma alone remains unchanged. So in order to call Him unchangeable, we must admit the existence of other entities which are subject to change.

It is only by means of the characteristic of change that we can distinguish Him from other entities. When we deny the very existence of other entities as the Vishuddha Advaetavádiis do in saying jaganmithyá, then His unchangeability is also mithyá [false]. If the relative existence of jiiva and jagat is not accepted, then the existence of Brahma is called into question.

What a suicidal argument this is! It is surely an intellectual extravaganza, rather, a foolish intellectual extravaganza!” – Shrii Shrii Anandamurti, 9 November 1980, Calcutta, Namámi Krśńasundaram, Vraja Krśńa and Vishuddha Advaetaváda – 3 (Discourse 12)

One should always live in harmony with the Supreme Truth which is the only faithful friend a microcosm can have. The very nature of the mind is to seek an object. Without its object, the mind cannot maintain its existence. Those who do not do good deeds will surely do some misdeeds. This is the general rule. So, those who don’t allow material objects to colour their minds will have to associate with something non material. This non material entity is Parama Puruśa, who was in the past, who is in the present, and who will remain in the future. He is the only entity which exists. The external manifestation of this entity – “sat” – is called “satya”. That’s why it is said, “Satye násti bhayaḿ kasyacit” (there is no fear in satya). Those who take satya, that is Parama Puruśa, as their shelter, are free from fear.

Yato váco nivartante aprápya manasá saha,
Ánandaḿ brahmańo vidván na vibheti kutashcana.

Those who do know Brahma, the embodiment of bliss, no longer fear anything. Actually, there is no plausible reason to be afraid of anything in this world because Parama Puruśa is more courageous than the most courageous and braver than the bravest. Those who take shelter in Parama Puruśa are therefore bound to acquire these qualities: courage, bravery, chivalry and so on. Once endowed with such qualities, what is there to fear? Satya is absolutely fearless “Satyameva jáyate nánrtam.” Only satya or truth triumphs and not falsehood. Whenever there is a clash between truth and untruth, truth’s victory is inevitable.

The falsehood which may exist today will not exist tomorrow. “Yah ágacchati sah gacchati” (whatever comes, goes). But satya is something which was in the past, which is today, and which will be in the future; and thus it is satya which ultimately triumphs. Untruth, being a moving phenomenon, may attain a temporary victory on its march, but never a permanent one. In Saḿskrta, permanent victory is called “vijaya” and temporary victory, “jaya”. “Satyameva jayate nánrtaḿ” (only truth triumphs, not falsehood). Falsehood does not win because it is relative, it is ever-changing.

“Satyena panthá vitato devayánah.” The path towards the spiritual world is coated with satyam. The subtle supramental wave that vibrates the universe is termed “deva”. The external world is also vibrated by energy of different kinds. Energy in Saḿskrta is called “indra”. But the wave that vibrates the subtle mental and spiritual world is called “deva”.

Dyotate kriid́ate yasmát udyate dyotate divi,
Tasmáddeva iti proktah stúyate sarvadevataeh.

This path towards divinity is known as “devayána”. That is, the path of elevation from crudity to subtlety followed by humans is known as devayánah (“yanah” means “path”). One who pledges to follow truth from the beginning, steps onto the path for the attainment of divinity. And the one who does good deeds while sincerely following satya finds it easy to advance along this path. This broad path of spirituality, which has been further broadened by truth, has been followed by many successful rśis (sages) who ultimately attained the supreme status of truth (áptakáma).” – Shrii Shrii Anandamurti, 10 November 1978 morning, Kalikata, ElEdit 7, Ánanda Vacanámrtam Part 4, Treading the Broad Path of Spirituality

Paramátman is the only Supreme Entity. Sat and Satya are equivalent words. Satya is that which is unchangeable. Every finite object is transmuted by the influence of time, space and person, that is, it suffers from consequences, but Satya does not undergo changes in accordance with changes in time, place and person. There are different kinds of customs and rituals peculiar to different climates. On account of the changes in the climates none of these can truly be called Satya.” – Shrii Shrii Anandamurti, c. 1955 DMC, ElEdit 7, Subháśita Saḿgraha Part 1, The Form of Sádhaná

As the crude universe is only imagination or a thought-wave in the Cosmic Mind, it cannot be Satya or Absolute Truth, and only those who go beyond the Cosmic Mind can realize the truth like the truth in the magician’s show. This salvation or realization through sádhaná (intuitional practice) means knowing the ultimate or absolute truth, and those who have known this Absolute, are called Satyadraśt́á rśi.

They say Brahma alone is Satya (Ultimate Reality) and the universe is false. Let us see how far this assertion is true. This universe is formed in the imagination of Saguńa Brahma. If this universe exists only in imagination, it cannot be a reality. Had kalpaná or imagination been a reality, it would be called Satya (Ultimate Reality), and not imagination. Hence as the universe is formed in the imagination of Saguńa Brahma, it can never be b(Ultimate Reality). Ahaḿtattva of Saguńa Brahma imagines the universe, and its citta takes that form to create this imaginary universe as a thought-projection of Brahma. The imaginary form may not be real, yet it is a form. Similarly the imaginary form of the universe that citta takes may not be real, yet it is a fact that citta takes a form. But the form that it takes is only imaginary and thus not a reality. The citta of Brahma has manifested itself in the form of this universe, and even though the form in which it has manifested itself is imaginary, it is a fact that it has manifested itself in the form of the universe. This is a reality or Satya. The universe has a form, so it cannot be said to be unreal, but at the same time, as the form is in the imagination of Brahma, it cannot be Satya. Hence the universe has to be considered as neither true nor false; it is something between the two; it is relative truth.” – Shrii Shrii Anandamurti, 1955, ElEdit 7, Ananda Marga: Elementary Philosophy, What Is This World?

In the opinion of the yogic scriptures there is an ideological difference between rta and satya. That which is a fact, which has happened or happens, is called rta. And the ideation used for the welfare of the people is called satya. Parahitárthaḿ váunmanaso yathárthatvaḿ satyam. “Using one’s mind or speech out of a spirit of welfare for others is satya.” It is said that one should take the shelter of satya, not rta. If a person takes shelter in your house out of fear of a wicked person and afterwards that wicked person comes up to you and asks: “Is that fellow here?”, in that case, an innocent person’s life is endangered. Here, if one is to follow satya then one will have to say: “No, he is not here.” In this way an innocent person will be saved from being murdered or tortured at the hands of a wicked person.” – Sarkar, Prabhat, 24 November 1985, Calcutta, ElEdit 7, Shabda Cayaniká Part 2, Rk to Rkśa (Discourse 11), Rta

Then the person thinks, “Satya jiṋánam anantaḿ Brahma.” What is satya? That which does not undergo any metamorphosis is satya. And what is jiṋánam? The knowledge of that limitlessness, that satya, that Brahma, is the true knowledge, the true jiṋánam. He is satya – the limitless Brahma.” – Shrii Shrii Anandamurti, 8 October 1978 Morning, Patna, ElEdit 7, Ánanda Vacanámrtam Part 3, Psychic Development and Karma

What was the state of morality in the Mahábhárata period? You must remember that though people were ignorant, though their intellectual standard was not high at all, even in that period they were not immoral – this was their greatest quality. There was no spiritualism nor philosophy in support of the morality of the people of that time. They would accept the naked facts, and in that sense they were moralists. “I will say just what has happened” – this was their way of practising satya.

This very thing is quite natural. They had no intellect to ponder over the consequences of practising such satya. A crooked intellect is essential to deviate from satya, and this the people of the Mahábhárata period did not possess. Suppose a man thieves. To rescue himself, he will concoct statements in different ways with the police and in court. So cunningness is needed for any deviation from the path of satya. In the absence of cunningness, the people of the Mahábhárata period were naturally moralists.” – Shrii Shrii Anandamurti, 19 November 1967, Ranchi, ElEdit 7, Discourses on the Mahábhárata, The Moral Standard of the Age

That is, the right application of thought and words for the welfare of humanity is called satya. That which one thinks or says with a view to harming others may be a fact or a factual statement, but it is not satya.” – Shrii Shrii Anandamurti, 10 November 1978 evening, Kalikata, ElEdit 7, Ánanda Vacanámrtam Part 4, The Ten Characteristics of a Dhármika

Satya denotes action of mind or use of words with the object of helping others in the real sense. It has no relative application.”  – Sarkar, Prabhat, 4 June 1959, ElEdit 7, Prout in a Nutshell Part 3, The Place of Sadvipras in the Samája Cakra

“Just to satisfy someone and compromise [with] sin is unthinkable. We can in no case ever compromise with injustice. An employer and a worker may compromise after a struggle. But Ananda Marga is fighting for Satya (Absolute Truth) and unless and until we get total victory in both individual and collective life we must not stop the struggle. Compromising with injustice during battle is asatya [untruth]. Achieving only seventy-five percent Satya and twenty-five percent asatya is no victory. Quinine suppresses the symptoms of malaria, while the disease still remains in the blood. But the disease must be destroyed. Therefore, until you banish asatya you shall not stop your battle.” – Shrii Shrii Anandamurti, ElEdit 7,

2-14. Brahma Satyaḿ jagadapi satyamápekśikam.

[Brahma is Absolute Truth; the universe is also truth, but relative.]

Purport: Brahma is Satya [Truth], that is, unchangeable. But we cannot say that the changes that are perceived apparently on the body of Brahma under the influence of Prakrti and the three fundamental relative factors of time, space and person are false, nor can we say that they are eternal truths. All that we can say is that they are relative truths, for the apparent changes are dependent on the relativity of these three factors, that is, time, space and person. The unit-entity or the unit mind, also, in its progressive bearing, is involved with these three factors, hence its existence also is a relative factor. One relative entity appears to be a spiritual truth to another relative entity, and so the changeable world appears to be a truth to the changeable living unit.” – Shrii Shrii Anandamurti, 1962, ElEdit 7, Ánanda Sútram, Chapter 2

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