Weekly definition - 'sat' or 'existence'

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In the Hindu tradition, three aspects are distinguished for

approaching truth. These aspects are called 'sat' or 'existence',

'cit' or 'consciousness', and 'Ananda' or 'happiness'. From these

aspects, there arise three 'mArgas' or 'ways of approach'.

 

The existence aspect gives rise to the 'yoga mArga' or the 'way of

union'. The consciousness aspect gives rise to the 'j~nAna mArga' or

the 'way of knowledge'. And the happiness aspect gives rise to the

'bhakti mArga' or the 'way of devotion'.

 

In this posting, the 'sat' aspect is described. The other two

aspects will be described in the next two weeks.

 

By 'sat' is meant a reality that's shown in common, by differing

appearances.

 

Accordingly, sat may be described as 'tattva' or 'that-ness'. It is

a changeless that-ness which transcends all these changing

appearances that show it to us, through these bodies and these

senses and these minds. For short, it is sometimes called just

'that', as opposed to the 'this' of its manifold appearances. Since

that reality is changeless, it is found to be the same in each

individual, and throughout the entire universe.

 

Approached individually, the reality is called 'svarUpa' or 'true

nature'. A 'rUpa' is a form, appearing through some act of

perception. The prefix 'sva-' means 'own'. So 'svarUpa' means 'one's

own form'. It is the inmost form that is revealed by looking at an

individual from her or his or its own point of view, without any

intervention from outside.

 

When an individual is perceived from outside, the perception is then

indirect. A perceiving mind or body intervenes, between the

perceiver and the individual perceived. This intervention creates a

mental or physical appearance -- which is then liable to change,

from changing points of view.

 

But when an individual is seen fully from within, there is no

intervening distance between the point from which one looks and some

other point to which the looking is directed. There is, accordingly,

no difference between what sees and what is seen. What's seen is

then no outward appearance -- thus seen to differ and to change,

from various outside points of view. What's seen instead is the true

nature of the individual, there found exactly as it is, in a direct

realization of itself.

 

That true nature may be sought as one's own self. Or as the self in

anyone, at the centre of each living personality. Or that same

nature may be sought as the reality of any object in itself, in its

own individuality. And that same nature called 'svarUpa' may be

sought universally: as the complete reality of the entire universe,

including every object and each personality. The universe is then

treated as an individual whole.

 

In every case, the reality called 'sat' is what stays the same,

throughout the changing life of each person or each object or the

universe. As life proceeds through a variety of different

happenings, we see in them an ordered functioning, which somehow

expresses purposes and meanings and values that we find

intelligible. It's only thus that we can understand what happens, as

we reflect from change and difference to a sense of purpose and

meaning and value that we find shared in common with what we see.

 

'sat' is accordingly a shared reality, which is expressed in common

by all nature's life, both in our personalities and in their

containing world. This gives rise to the yoga mArga or the way of

union. Here, truth is approached by a progressive harnessing of

personality. All faculties of body, sense and mind are harnessed

back into their underlying source of life, from which they have

arisen.

 

As the harnessing progresses, the personality becomes more

integrated and its capabilities expand, beyond their usual

limitations. The way of yoga is thus aimed at a complete

integration, by absorption back into that underlying source where

all limitations and all differences are found dissolved.

 

The 'sat' aspect is described in the Mundaka Upanishad 1.1.6, as

appended below (with a somewhat free translation).

 

Ananda

 

 

yat tad adreshyam agrAhyam agotram avarNam

acakShuH-shrotaM tad apANi-pAdam

 

[it's that which can't be seen or grasped,

which has no family, no class,

no eyes or ears, no hands or feet.]

 

nityaM vibhuM sarva-gataM susUkShmaM tad avyayam

yad bhUta-yonim paripashyanti dhIrAH

 

[it is just that which carries on,

extending subtly everywhere,

beyond the finest subtlety.

It is that being which remains,

found always changeless at the source

of all becoming in the world.

That's what the wise and steadfast see.]