In plain words
What we must protect is not this country. We must protect that on which the country rests. If you protect Satya and Dharma, you will have protected the country. Protect Satya. Protect Dharma. Where did Dharma come from? ‘Satyānnāsti parodharma’: on the foundation called Satya alone stands the wall called Dharma. If we guard these two, we can live in that house. So the Veda taught, ‘Satyaṃ vada, dharmaṃ cara’. This was not taught merely to please. It is supremely true. It is supremely sacred. Such sacred sayings man forgets today. They put their full trust in what is impermanent, transient and Asatya. In the end they waste their whole life. For what has this life come? Has it come to eat, to drink and to roam about? Do not beasts, birds and animals do this much? That is not what we must do. We must keep our word. We must show such a sacred life as an ideal. Satyaṃ: what does Satya mean? Trikaraṇa-śuddhi itself is Satya. To tell what was seen as it was seen, what was said as it was said, what was done as it was done: that is not Satya. That is truth. Between truth and Satya there is a great difference. When I see you, you may be wearing a kurtā and pyjamas. But the next day you may put on a bush coat. What was seen yesterday is true only for yesterday; it is not true for today. Because it is what changes, it is truth. Satya is trikālābādhyaṃ.
Satya is what does not change in the three times
Satya is what does not change in the three times. In the Veda this was called ‘Ṛtam’. What does not change. What does not change in any circumstances. That itself was called Sat. Sat means that which is. What shows, ‘It is for ever, it is’: that itself is Cit. The unity of these two, Sat and Cit, alone is Ānanda. Of the many names God has, Saccidānanda is the greatest. Sat, Cit, Ānanda. Why must there be these three words?