The term Sat is used to indicate a man’s faith and devotion in sacrifice, austerity and gift. Thus Sat registers one’s faith in the principles underlying Yajna, Daana and Tapas and also in his various acts of sacrifice (Yajna), charity (Daana) and austerity (Tapas).

In short, even acts of sacrifice and austerity, when they are not of the Sattwic type can be rendered “good,” when they are pursued with this required inner attunement which is gained by invoking in the performer’s bosom the concept of — the Supreme (OM), the Universal (Tat), and the Real (Sat) — the Infinite Brahman. If these chantings are undertaken with faith and sincerity the seeker’s mind expands and gives up all its selfishness and arrogance. Ego and ego-centric desires bring about attachments, which, in their turn, destroy the freedom of the individual to grow into the ampler field of joy of the Spirit.

To cut off these shackles which are forged in the fields of activity, we have to re-enter the very “realm-of-action” and persuade ourselves to perform such ‘right’ Karmas as will liquidate the bad reactions (Karma-Phala), of the ‘wrong’ actions of the past. This unwinding of the vasanas, the very creators of our psychological imperfections, can be effected only in the field-of-activity. This is accomplished by an intelligent, right adjustment of our mental attitude all along, when we are at work. The required changes are brought about by the remembrance of the Infinite Reality as indicated by the three terms “OM-TAT-SAT.” The fundamental principle is that the actions can leave behind only such reactions as are ordered by the type of motives and attitudes of the performer.

ALL THESE ACTS BECOME PERFECT ONLY WHEN DONE IN FULL FAITH. THEREFORE:

And sthitih, steadfastness; that is yajne, in sacrifice, in the act of sacrifice; the steadfastness that is tapasi, in austerity; and the steadfastness that is dane, in charity; that ucyate, is spoken of; sat iti, as sat, by learned persons. And eva, even; the karma, action; tad-arthiyam, meant for these-for sacrifice, charity and austerity, or for Him whose names are under discussion, i.e. for God; is eva, verily; abhidhiyate, called; sat iti, as sat (good). Thus, in this way, the acts of sacrifice, austerity, etc., even when they are devoid of sattva and goodness, become good and endued with sattva by he use of the three names of Brahman with faith. And as regards those (sacrifice etc.), since in all cases everything is performed with a predominance of faith, therefore-