ÿþ<HTML><HEAD><TITLE>SATI</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="SATI"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279SATI or <i>sachch</i>, Punjabi form of the Sanskrit <i>satya</i> or <i>sat</i>, lit. truth, in the philosophical sense is essential and ultimate reality as against inessential or partial truth. Rooted in Sanskrit as meaning "to be, live, exist, be present, to abide, dwell, stay", <i>satya</i> means " true, real, pure," as also the "quality of being abidingly true, real, existent." <i>Satya</i> or <i>satyam</i> is a widely used term in the philosophical thought of India. It signifies eternality, continuity and unicity. In the Upani&#7779ads <i>sat</i> (truth) is the first of the three essential characteristics of Brahman, the other two being <i>chit</i> (intelligence) and <i>anand</i> (bliss). In Ved&#257nta philosophy, the one permanent reality, Brahman, is called Sat, while the phenomenal fluxional world is named <i>asat</i> (non-real). In the Sikh scripture and other religious literature, <i>sati</i>, or <i>sachch</i> appears with two closely related yet distinguishably different connotations. At the metaphysical level, <i>sati</i> is the Ultimate Reality, truly existent, changeless and everlasting. At the level of physical existence, <i>sati</i> or <i>sachch</i> carries an ethical import as correctness, truthfulness and goodness as against <i>k&#363&#7771</i>, wrongness or falsehood. The varied and wide use of the cognates of <i>sat</i> or <i>sati</i> such as <i>satsa&#7749gat, satigur, satpurakh, sachkha&#7751&#7693, sachi&#257r</i> and <i>sachch&#257 p&#257ts&#257h</i> illustrate the role of the term in the spiritual as well as in the ethical context.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;In the <i>M&#363l Mantra</i>,The One is also named <i>sati</i> besides being given other attributive names such as <i>kart&#257 purakh</i> (the creative male principle), <i>nirbhau</i> (without fear), <i>nirvair</i> (without rancour), <i>ak&#257l m&#363rati</i> (the timeless form), <i>aj&#363n&#299</i> (unborn) and <i>saibha&#7749g</i> (self-existent). Gur&#363 Arjan amplifies, "The tongue utters (mostly) your attributive names; Your primordial name is <i>sati</i> " (GG,1083) ; and this "True Name of God is ever solace-giver" (GG, 284). Elsewhere in the Holy Scripture <i>sachu sabadu</i> (the Word Truth) and <i>sach&#257 sabadu</i> (the True Word) or simply <i>sach(ch)&#257</i> (the True One) have been used as synonyms of <i>satin&#257m</i> to describe God (GG, 34, 580, and 581). Besides using <i>sati</i> or <i>sachch</i> as a name for God the words have also been used as adjectives for the Ultimate Reality which is immutably true, transcending time and space, beyond life and death, never old, forever new. In the opening line of, <i>Japu</i>, he is described as <i>&#257di sachu, jug&#257di sachu; hai bhi sachu, n&#257nak hos&#299 bh&#299 sachu</i>--- True (was He) in the (beginningless) beginning, in the beginning of the cosmic time; True is (He in the present) too, True shall (He) be, O N&#257nak, (for ever in the future) (GG,1). Towards the end of <i>Japu</i>, the highest spiritual region, the abode of the Formless One, is described as <i>sach kha&#7751&#7693</i>.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; According to Sikh cosmogony, the universe was created by the Transcendent God out of Himself at His own pleasure, and in His own will. He may withdraw it into Himself when He so wills it. The created world has therefore a dual nature. It is <i>sat</i> (real and no illusion) because it was created by the Real One, who is immanent in it while He wills it to last : <i>&#257pi sati k&#299&#257 sabhu sati</i> (He Himself is Truth and true is His creation) (GG, 284). At the same time it is not <i>sati</i> (immutable and ever-existent) because its existence is contingent upon His Will. Thus, although the universe of time and space emanates from <i>sati</i> (the Ultimate Reality), it does not exhaust the latter nor limit it within its own temporal and spatial limits. The Transcendent <i>sati</i> is <i>alakh</i> (unknowable) and cannot be known because the created cannot know the creator (<i>karte k&#299 miti na j&#257nai k&#299&#257</i>) (GG, 285); yet the <i>agam</i> (unapproachable) and the <i>agochar</i> (inaccessible through the senses) can be comprehended through the Gur&#363's <i>sabad</i> (instruction) (GG, 130). This is accomplished in two ways. One, the Gur&#363 by opening the inner eyes of the seeker's higher consciousness reveals to him the Satya that permeates the entire creation, so that "N&#257nak&#8217s Master, who is beyond the world and beyond the revelations of scriptures, becomes distinctly manifest" (GG, 397). Secondly, the seeker who through meditation upon the <i>sati</i> internalized it himself becomes one with <i>sati</i> (GG, 284). In Sikh theology this happens with God's grace. In fact, <i>sati</i> (God) in grace reveals itself to the chosen one through the Gur&#363, who is already so chosen and becomes one with <i>sati</i>. The medium of communication in this process is <i>sabad</i> (word) or <i>b&#257&#7751&#299</i> (Gur&#363's utterance). "The Gur&#363, the <i>b&#257&#7751&#299</i> and Brahm are all the same and are realized through the <i>sabad</i> (GG,39). God's <i>nadar</i> (grace) is sovereign, subject alone to His <i>raz&#257</i> (will). However, two circumstances can help the seeker to deserve and receive it. One is meeting with the <i>satigur&#363</i> (True Gur&#363) (GG, 33, 313), and the other is to know the <i>jugati</i> (method), which comprises "cleansing the mind of the dirt of <i>k&#363&#7771</i> (falsehood) and cultivating love of <i>sachch</i>" (GG, 468).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;This brings us to the existential level, where <i>sati</i> or <i>sachch</i> is an ethical category which sustains <i>dharma</i>, the governing principle of the world of time and space. It forms the basis of <i>hukam</i> (law), <i>ni&#257u</i> (justice) and <i>cha&#7749gi&#257&#299</i> (goodness). At the individual level, <i>sachch</i> as truthfulness is the most desirable virtue. "<i>Sachch</i> (truth) is supreme, yet <i>sachu ach&#257r</i> (true living) ranks above it" (GG, 62).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Sikhism is a humanitarian creed, in which theological is closely related to the sociological aspect. <i>Sati</i> (truth) is here not only an abstract notion of Supreme Reality, but is also a practical principle of human conduct. The ideal set for a Sikh is to become <i>sachi&#257r</i> (truth-seeking person), and the basic human problem, set forth in the opening stanza of Gur&#363 N&#257nak&#8217s <i>Japu</i>, is "How to become <i>sachi&#257r</i>? How to demolish the wall of <i>k&#363&#7771</i> (falsehood)?" And the solution suggested in the line immediately succeeding is "to conduct oneself under His <i>hukam</i> (Will) and <i>raz&#257</i> (pleasure)" (GG,1). In practical terms, Gur&#363 N&#257nak instructs, "Test your mind against the touchstone of truth : guided by Gur&#363's light, deal in the merchandise of truth ; be a <i>gurmukhi</i> (gur&#363 loving) so that you despise <i>k&#363&#7771</i> and are in love with <i>sach</i>: loving <i>sach</i>, you shall be absorbed in <i>sach</i> and shall find the jewel of <i>n&#257m (satin&#257m)</i> which lies (dormant) in your own mind" (GG, 22). Gur&#363 Amar D&#257s declares, "Honour and good name arise out of true word; seeing <i>sachu</i> and speaking <i>sachu</i>, body and mind acquire truth" (GG, 69).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;That truthful living implies truthful actions (<i>sachu karam</i>, or <i>s&#257ch&#299 k&#257r</i>) and true discipline (<i>sachu sañjam</i>) at individual level is obvious, but Sikhism being a congregation based faith the Gur&#363s also emphasize need for true company (<i>sach&#299 sa&#7749gat</i> or <i>satsa&#7749gat</i>)(GG, 69, 586). <i>Satsa&#7749gat</i> is defined as "a school for learning virtue" (GG, 1316) and "a place where the One (God's) Name is solely talked" (GG, 72).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<i>Sati</i> or <i>sachch</i> is both the name given the Supreme Reality and the supreme good to be realized spiritually as well as in individual and social life. This many-splendoured truth is "the overlord of all, accessible only to one whom He blesses" (GG, 922). It is "the panacea for all ailments; it flushes out the filth of sin" (GG, 468).</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Monier-Williams, <i>Sanskrit English Dictionary</i> [Reprint]. Delhi, 1979<BR> <li class="C1"> Jodh Singh, Bh&#257&#299, <i>Japuj&#299 Sa&#7789&#299k</i>. Amritsar, 1950<BR> <li class="C1"> Talib, Gurbachan Si&#7749gh, <i>lntroduction to Sr&#299 Gur&#363 Granth S&#257hib</i>. Patiala, 1991<BR> </ol><p class="CONT">Sohan Si&#7749gh<br></p><BR> </font><img src="counter.aspx" width="1px" height="1px" alt=""></HTML></BODY>