ButKathopanishadal.3.15,1.2.9.,1.2.20,Kenopamshada, Brihadaranyakopamshad, Mundakopanishada and other philosophical works such as Bhagavadgeeta, Dnyaneshwari, Dasabodha give ample evidence of the real meaning of the yogic concept of truth and its scope which is universal The moral precepts ofvanous religions regarding being truthful are not merely egalitarian or Utopian ideas, empty and impotent in nature. They certainly spring from the enlightenment of the seers who not only knowbut are physically one with the supreme reality - the Brahman Since this ultimate level of consciousness is beyond space and time, the concepts coming there from are said to be APAURUSHEYA meaning bans-human, superhuman or supra-human. They cannot be comprehended or described by mere reductionist thinking about matter, energy, space, time etc. Such an approach became prevalent with Democntus, Leucippus and developed into classical physics till Newton's time. This approach relied on isolated perceptions vis-a-vis the perception of cosmic continuity.

Today's physics however has opened new vistas of knowledge. It has made it possible to think in terms of physical characteristics of the state of consciousness and/ or being truthful.

It has made it possible to conceptualize the (trans) physical and (trans) chemical dimensions and characteristics respectively of mental, intellectual and spiritual aspects of hum an being such as feelings, thoughts, memory, dreams, foresight, insight etc and extra sensory perceptions, as HI as continuity of this (apparently) inner world with (apparently) outer world -the cosmic reality.

David Bohm says, as FritjofCapra quotes in Tao of Physics': 'One is led to a new notion of unbroken wholeness which denies the classical idea of analyzability of the world into separately and independently existing parts... I have reversed the usual classical notion that the independent 'elementary parts' of the world are the fundamental reality, and that the various systems are merely particular contingent forms arid arrangements of these parts.

Rather, I say that inseparable quantum interconnections of the whole universe is the fundamental reality and that relatively independently behaving parts are merely particular and contingent forms within the whole"

Prof. Frank A Brown Jr. |1906-83| is quoted by Cyril W. Smith and Simon Best in Electromagnetic Man He states "Ho clear boundary exists between the organism s metabolically maintained electromagnetic fields and those of its geophysical environments".

It must be appreciated that final stage of being truthful, is thus the merging of individual physico-psycho-spiritual existence with the supreme cosmic continuum which encompasses "time space continuum" and is referred to by the term Brahman Yoga which means to join must be appreciated in this sense of the word.

The mechanism of effect of being truthful in day to day life presumably involves an 'inner voyage' consisting of several processes leading to the above mentioned stage The ways in which it exerts its influence are almost certainly bioelectric in nature and involve systematic activation of several parts of the central nervous system including hypothalamus, hippocampus and parietal and frontal cortex. This activation and/ or co-activation can certainly influence in terms of psychic jtransphysical and transchemical) aspects of existence on the one hand and physiological (autonomic nervous, endocrine, immune, metabolic) aspects on the other Some of the crude effects on the body are likely to be demonstrable by lie detector machine.

The field of science which studies such phenomena, involving cosmic connections and conceptual unity is called psychotromcs and is studied keenly in East European Countries More concrete information is expected to enrich mankind sooner or later from these studies. The psychosocial and psychophysiological effects may then become measurable and the electromagnetic, bioelectric and other mechanisms underlying these effects become clear.

The discussion about the yogic concept of Satya cannot be concluded without reference to one important point.

If an individual does not possess the perspective described in die foregoing, there always remains a very good chance that one may not remain steadfast on the point of being truthful. Thisisbecause truthfulness in day to day practice without proper perspective of truth, can lead to personal tragedies, trials, tribulations of varying nature. In fact, such experience may develop antipathy and disgust about the yogic concept of Satya.

When considered with respect to society this may turn into a grave value crisis with enormous detrimental effect on the progress of the individual as 111 as that of society.

(B) Abimsa

One meaning of "ahimsa"is nonviolence, and the other is security.

Though ahimsa is commonly understood as non-violence there is a reason to believe that ahimsa has much more profound meaning.

The ancient seers Ire enriched with intuitive knowledge and realization of many facts which modern physics has begun to appreciate in this century Pakudh Katyayan (623 B C | who was contemporary of but older than Buddha maintained that there is nothing that is really created and nothing that is really destroyed Nothing is generated and nothing is lost. (Pahl Narendranath B., The seven planes of Yoga. Tattvaloka, Aug. Sept 1991, P27).

Many modem physicists concede this valuable intuitive wisdom of oriental philosophers, notable amongst whom are Niels Bohr and Heisenberg.

These facts suggest that ahimsa really means appreciation of indestructibility of one's true self. What follows from such appreciation is divine and profound fearlessness. Fear of death vanishes. Since violence in a large measure springs from fear, fearlessness leads to non-violent interactions with other individuals and animals Since non recognition of one's true self leads to overpowering sense of insecurity, knowledge one's eternal self leads to non-violent interactions with others Since the true Self encompasses time, the petty desires and obsessions disappear and conduct becomes magnanimous.