Assertion of Truth (Satya Kriya)

S.K. Barua

Every religion has certain sacred objects of devotion in which the followers are exported to have confidence. it is the fervent belief in this sacred objects which awaken the religious impulse in a man and which in turn inspire him to lead a religious life. In Buddhism, the solemn assertion of truth, based on absolute truth, is a spiritual power, formulated to avert the impending catastrophe and also to word-off the influence of evil sprits dispel fear and ailment.
The motive power an assertion of truth (Satya Kriya is mind-force. The strong aspiration of a man is bound to achieve its desired results. Firm determination and a strong will could therefore fulfill a man’s wish. Of course, to produce the desired effect the assertor should be a person of moral integrity and he should possess the particular virtue on which he relied to make the assertions.
To bring this creative force into practice, it is of primary importance for us to understand the nature of powers of life all about, to learn the most suitable method of using them, to acquire knowledge of the best way to combine them together so that the motive power we seek may dawn within our heart.
We can attain the highest state of mental development by an earnest effort, but it is to note that we cannot always force the effort or energy, form ourselves despite our resolve . Energy (Vijja) can only arise if the right conditions are present. The motivation to do good and cease to do evil are the factors that can stimulate the energy. In this way we can employ a mighty mind force by right understanding for our own welfare and that of all beings.

It is the highly developed mind force that led Prince Siddharta, in his last struggle to attain the enlightenment. Underneath the Bodhi Tree at Uruvela he sat, with a firmed determination “Let my flesh and blood dry up, my skin, ligaments and bones, but from this seat, i rise not till the perfect Enlightenment is attained”
Ultimately, he won, and in winning that last flight, Prince Siddhartha become the Buddha, a fully Enlightened One . There are in our holy Tripitaka many instances were Arahants had done the acts of truth. Our jataka book is rich in acts of truth . In same jataka we find that, the mother of Bodhisatta made an assertion of truth to revive her only son who was in death bed, resulting from a lathel does of poison. Her act of truth ran thus , If it be true that sama lived virtuously and spokes the truth and nursed his poisons night and day, may it over power the poisons strength and may our darling Son not die. Sama did not die, he was restored to life . Here the assertor and the assertee possesss the sama virtue. In maha Sutasoma jataka , the Bodhitta made an assertion of truth which brought solace and comfort to those who were in imminent peril of life.Here Bodhisatta stands the ideal example of truth .It was his persistent aim never to deviate from the path of truth. This is the potency of the act of truth . Eversince Angulimala joined Bhikkhu Sangha , he had maintained such a high sense of purity of life , so much so that , he was able to relieve the pains of a young mother and effect a safe delivery ,by making the following act of truth ,Since my birth in Buddha’s Order (Sangha) ,O sister ,I know not that i have intentionally killed any living being . By this truth may . You be well , may the child you bear be born well. It is an intance no ted for it’s peculiar circumstance and the act of truth attributed to the Arahanta , Angulimala . The twenty-three Paritran Sutras (Discourse of Protrcrion) found scattered in five Nikayas of the Sutra Pitaka , are a from of Satya Kriya (Act of Truth) of depending on the truth for protection, justification or attainment. Devotion to these discourse and full concentration of mind to the recitation, tend to stimulate the potrntial energy in man . A person who recites or listens to these sayings of Buddha, with complete confidence or Sadda, will acquire such a virtuous State of mind that may enable him to conquer any civil influence.

The Ratana Sutra (Jewel Discourse) is one of the most supreme act of truth among the many acts of truth perfotmed by the Buddha. The occasion for the assertion of truth was originated in the City of Visali when the country was ravaged by famine and epidemic. Buddha visited the place and directed the Bhiddshu Sandha to recite the Ratana Sutta and asked them to sprinkle the holy water from His alms bowl. In all there are twelve acts of truth in it, each act of truth emphasizes the distinctive virtues of the Buddha; the Dhamma and the Sangha. (Tripple Gem). At the end of each stanza buddha blessed every one saying, “BY THIS ACT OF TRUTH MAY ALL BEINGS BE HAPPY AND BLISSFUL.” At the end of the proceedings a welcome shower fell upon the city to the great relief of the Citizons, Great was the rejoicing in the land!
It is the Solemn assertion of truth, a mighty mind-forcer and it’s potential energy that bring relief to the sorely tormented Vijjis of Vaisali.
The mind of a person given to just passion and execssive indulgence in pleasure of the senses is really defiled. If a person harbors ill-will toward others, he is far from purity, Ravenge malice pride, intolerance, self-gratifi. caption and other fallings of that nature are the defilements of mind. These defilements take hold of the mind. and keep the mind under thir sway. As such, the mind-force of a common person is comparartively low. The mindforce of a person who has suppressed the defilements by wisdom is more power ful. And the mind force of the coppassionate Buddha, who has exter-minated and rooted out all defilements is indeed the most powerful. It has the power to penetrate the cosmos and go beyond the confines of time and space to the unconditioned.
The vices latent in a man seem to be almost natural and spontenous, and it is equally true that every vice possesses it’s opposite sterling virtue. Greed, hatred and delusion (lobha, dosa, moha) which are the deepest roots of human sorrow, must eventually be ower come and eliminated through coltivation of virtue, contemplation and wisdom (Sila, Shmadhi and Panna). The four other vices namely Dosa (Anger), Himsha (cruelty), lssa (Jealousy) and the attachment to pleasurable and aversion of non-plea-surable are the evil forces which can be subdued or eleminated by cultivationg the sublime virtues. Metta (lovingkindess), karuna (copassion), Mudita (Appreciable joy)and upekka (Equenimity) are collectively termed as Brahmavihara. These four sterling virtues tend to elevate man. if cultured throughly, it chn subdue all defilements and can transform a man into a supermen. The sublime state of mind has the power to counteract all hostile influences. The cossation of attachment to self and eradication of all defilements are the final goals of Buddhism. To atain the highest state of mental development, the first step to practive is the moral conduct (sila) which consists of trainging oneself to restrain from killing, stealing, adultery, falsespeech and intoxicating-drind (Pancha Silla). The second step to practice is mental training by concentration of mind (Samadhi and thirs step is the practice of the highest knowledge (Panna or wisdom) which when carefully cultivated, lead a man from darkness ton light, from passion to dispassion and from turmoil to tranquillty.
Meditation develops the power of mind, it sharpens the willpower by which the meditator
chn penetrate into the subtle problems of life. By cultivating the seven fold purification (shpta visuddhi) as illustrated in the visuddhi magga, a devotee can purify his know-ledge or attain wisdom through seven successive stages.
Hence, this is the only way through which one could manage to attain the potential energy to get rid of his sufferings and maintain peace and hurmony ny using his effort and wisdom.