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To perceive, you understand me, not with two eyes but with three eyes—to open the third eye and perceive what is behind the physical world, and to also open our communication on that other plane. With our mouth we speak, but that is only a certain level of communication. When Swāmījī speaks about mantra, he uses to say that mantra is a kind of astral communication. That is why with mantra you can have an effect which you cannot have through physical speaking. Or, to take it from the other side, if you only sing or speak a mantra aloud, you will not achieve the same effect as on those other planes. That is why we have various techniques. How the Indriyas give us information, and we can act, but in a somehow limited way. Now, which are the most powerful of these ten? We have the answer in one bhajan again. Who knows that? Next quiz. He says indriyé do means two indriyās. They are specially powerful, and they control the whole world. That means they control us; they control even animals. And which are these? The most powerful senses: one karmendriya and one jñānendriya. Okay, the tongue—the eating, the taste—and the sexuality. That is a karmendriya. So these two senses are very powerful and very hard to control. The problem is when we try to control, then often it is, how to say, just a suppressing. Here we are on the points of fasting and brahmacharya. So when we try it a little bit now, here, that gives us the energy for another level. And naturally, at least here during the seminar, we also have Brahmacharya. But to live Brahmacharya permanently is not an easy point. Because it is energy, and energy cannot be blocked; it must flow. So when you try to suppress it, you get into trouble unavoidably. And these troubles will, in the end, be bigger than if you did not do them. So the only way is not to suppress, but to guide in a certain direction—to transform the energy into higher vibration levels. Therefore, here this is a bhajan of Ācārya Rāmjī. He says we should understand that two of our senses are very powerful. In the body, there are ten senses; only a few perfect yogīs can control them. But two of them are especially difficult to get under control. One of them is the organ of reproduction, the sexual organ, and the second one is the taste. Nobody can stop them because they produce wishes and passions. Ācārya says those who defeated them got God-realization. And I pay my respect to them. So this is written from a practical point of view. For our daily life, we really should keep in mind, yes, these two senses, they are not easy to control. Do you remember the saying of Mahāprabhujī? He says two things are very hard for humans: who remembers to forgive and to eat less. So let's try this week a little bit. But now, from another point of view, from a spiritual point of view, it is another sense which is the most powerful. From a spiritual point of view, there is one more meaning, which is the strongest—the one which has actually created the whole world. Which one is that? The sound, yes. The sense of hearing would be here. So the sound, the vibration, that is what we are using in the mantra. And that is the power of mantra. Swāmījī used to say, sound is the strongest power in the universe. Sound is the origin of the universe. And sound in a subtle form is pervading the whole universe. So you see, just when you start thinking a little bit about this seemingly simple point of ten indriyas, it becomes quite interesting. So, now that we come to the practical point in our life, these are like ten horses. The horse is the one who moves the chariot. But now these are actually like ten different horses going in ten different directions. So we see something interesting and go there. Then we smell something interesting and go there. We hear something interesting and go there. And that is the reality of our life, that we are attracted here and there, and confused, and especially we easily forget the aim of our journey. And that is why Holy Gurujī speaks about that straight away in the first verse: I am looking on the wrong path. Das gore, Charlie, is a ratterman. This chariot is driven by ten horses. A yogī, Charles, a parer. Here again we have the word "a yogī," strange. But it is a strange journey, a prayer. That means a strange journey to the infinite. Straight away, he speaks here, right in the first sentence, about the aim, the destination. Why do we sit in the chariot? Our aim is apara, beyond this world. It means we are given this chariot for a certain purpose: to go there. And these ten horses have no other duty than to carry us there. But that is not so easy, because one horse wants to go there, the other there, the other there, and in the end we get nowhere. So here the yoga path is seen as a point, actually, to concentrate the power of these ten horses and to go straight in one direction. So now, this process of how we can control it is described. Budiki lagam lagai. So now the rider of the horse, of the chariot, this is the buddhi. The buddhi is having the reins, the strings, you can say, in his hands. But what are these strings? And what are these reins or ropes? Hán kata mana husyāra. That is the mind. Mysl. So he is directing the mind. So he is actually controlling the mind. And husyāra means carefully, skillfully. Husyāra means carefully and skillfully. So now we have three: the buddhi, which controls the reins; the mind, which is a connection; and then the senses. So now the mind is actually this range, which is very soft. So the mind, those reins, are very fine. The mind is directly connected with the indriyas, and therefore often actually counted as an indriya. Sometimes Swāmījī also says there are not 10 indriyas but actually 11 or even 12. Count it also as the mind or even the intellect, because they are so closely connected. Let's take an example. Is this a point now, actually, of Pratyāhāra, about which we have to speak? Let's say some boy is concentrating on a criminal novel and reading it. And someone comes in and says, "Did you call the police?" Someone comes in and asks, "Did you call the police?" And he said, "No, why should I? I don't know yet who is the murderer." I said, no, didn't you hear? What? There was a car accident just outside, in front of our house. I didn't hear anything. How is that possible? Definitely, there was a sound vibration coming from the car accident and touching the ears. But this boy didn't hear anything. Why? Because these indriyas, the ears, were not connected with the mind. The mind was completely absorbed with this novel. And it was disconnected from the ear, so the senses cannot function if the mind is not connecting to them. So these are the reins, the connection. And now where the reins connect, this is decided by our conscious decision. And this conscious decision comes from our buddhi, or let's say, it should come. Now, it depends on who is stronger: the mind or the buddhi. The mind is very easily influenced by the senses. And the whole advertisement is based on that. They show you something, and they hope that the next day you run into the shop to buy it. Without thinking if you really need it and if it is really good for you, now the intellect should tell you, "I don't need that." Or, as Swāmījī always gives the example with ice cream, it is not healthy. So that is now the role of the intellect, to give guidance to the mind. And the mind will then connect to the senses, and then the action happens. So in this way, our chariot can go in a certain direction. But Holy Gurujī says, what is the direction? What should be the direction? The strange journey to the infinite, that means to the divine. We are given this body and all these instruments which we have for spiritual purpose, to realize our own true nature, to realize who we are: God, the divine. And all these impressions, which come through the senses, often direct us in another direction. But there is someone who can again guide the buddhi. Buddhi, because he also is otherwise helpless. And this comes in the next verse. Rājā ātambetāratmahirāca ātambetāratmahini jacetanna nirakāra. Sādhu bhayi ajaparatthamārā beta bharama bhara jisme, beta bharama bhara sadhubhai ajabhara taha mara, santumbhai ajabhara taha mara. So this is actually a quite modern chariot. Because inside there is light. So even in the night, you can go with it. Bati, you know it from the word "agar bati." That means the light. In this chariot, there is the light—the light of Gyāna, the light of wisdom. Anāhada Bhaya Ujjara. Anāhata, that is a word which we know from Anāhata Chakra. And I observed when Swāmī Jasraj was speaking about Anāhata Nāda last week, then some of you were confused. Because he explained it a little bit differently than Swāmījī usually does. What does Swāmījī usually say about Anāhata Nāda? And Anāhata Chakra? Anāhata, what does it mean? Yes, without border, endless. That is how we learn it from Swāmījī, and that is correct. That is the interpretation from the Rajasthani dialect. But when you see it as a Hindi word or as a Sanskrit word, then another meaning applies. And that means actually unstruck, not beaten. That means that sound which is not produced by moving two things together. Sound is usually always produced, let's say the drum, for example. Two things come together and the sound comes, and the anāhata nāda is the sound which is not produced in this way. This term is like a koan in itself. If you remember, you cannot understand it. So both meanings make a lot of sense. It is an endless sound, eternal sound, divine sound. Or it is the sound which is not produced by two things coming together. No one produced ever the OM, it is that eternal sound, so gyānī, but anāhadabhaya ujjara, ujjara... That means light, so there is an eternal light, Rājā Ātam Bhetā Ratamahi. Now is a question: from where comes this light, Ātam or Ātmā? So it is the Ātmā is the origin of this light, and this is such a special coach because it is a coach of a king, Rājā Ātmā, the king. The ātmā is sitting, so it is his coach. He is the real owner. So it is not the charioteer who is controlling the reins. So the buddhi is not the boss, but the Ātmā is the boss. But now the Ātmā is actually like the light, like the sun. No light could be here without the sun, but does the sun do anything? The sun is not active. The sun is just shining, giving the light, giving the energy, but itself is not active. So, in the same way, the Ātmā is now not directly giving instructions. But for that, he has again a minister. This we will see later. So in this coach is sitting the ātmā as the king. And all this light comes from him. Všechno to světlo vychází z něj, nidze chetan, niraghara chetan, the consciousness, chetan, vědomí. So it is the formless consciousness, our formless consciousness. Now we come in the next verse on the connection now between the ātmā, the king and the charioteer who is giving the orders to the senses. Sādhu Bhai Ajabrat Hamārā, Sādhu Bhai Ajabrat Hamārā, vētā-bhāram-bhāra-jiṣṭhame, vētā-bhāram-bhāra-sādvabhaya-yajaparatha-mārā. Viveka-mantrī, mantrī, that is the minister. Mantrī means minister, has nothing to do with mantra. So the minister sitting at the side of the king, and actually passing on the orders of the king, that is vivekā. So now, what is viveka? Swāmījī used to say, "Viveka is like the cream of the buddhi." The highest form of which we can achieve on the mental level. The lowest form is the mind, the manas. Strongly influenced by the sense impressions and straight away running after that. The buddhi, the intellect, still has already some considerations. No, no, not this, not now. Let's go another way. But unfortunately, even the most developed buddhi is often not pure. You can see it in intellectuals. This is actually the intellectual, the Vijñānamayakośa, you know, in us, the sheath of the intellect. The intellect can be very developed, yet still you do not know what is right and what is wrong. How many experiences or discoveries have been made on the intellectual level, but in the end brought just great harm and suffering to mankind? Nowadays, humans think that they are really much more clever than God and try to manipulate everything. In America, it is already like that. When I was there, I was scared about the food. Like here, you know, when it is not explicitly written, it is biological, it is definitely not. But there is one step further: if it is not explicitly written, "non-GM," non-genetically manipulated, then you can be sure it is. 99% of the food is already manipulated. Because their market is limited, now they try to do it in the whole of Europe, but this process is just now going on with giving new laws. So this is the intellect when it is just intellect and not guided by even a higher understanding of what is right and what is wrong. And what is the right direction? So the highest form of the intellect, which we can achieve, the pure intellect, that is Viveka. And Viveka will always ask, "Does it bring me in that direction where I want to go, where we want to go, apara?" To the beyond, to the divine, so whatever comes to us, we have to check: is it good for our spiritual path, or is it not good? And here is again the connection to this, which Jāstrajī spoke already repeatedly now: śreyas and preyas. That which is really good for us, because it brings us forward on our spiritual path, or that which is just enjoyable but does not bring us in the right direction. So now Viveka is the minister; he sits beside the king. That means he gives the instructions from the right point of view, from the spiritual point of view, and he uses the intellect in the right way. Anubhava means experience, and he says, "Use your life experience. We have..." Enough experience to be able to see the future, so when I do this, what will be the result of that? Where will I go? Is it really that? What is good for me? Is it really that what I want? And if not, then do not go there. And sometimes our experience is not enough. So then we need other guidance, and this is āgam nigam, kisel kini? Āgam nigam means the different types of holy scriptures: the Vedas and Śāstras, Guruvākya in written form. That means then at least look in the guidance which you find in the Holy Scriptures. And use them like a weapon. And then, nahīṁ pāyā kashligarā, then you will have not a little bit, not the least trouble. Now, with this word "seer," the weapon, the spear, is already directed to the next verse. Because on our journey, there also come some troubles. They come now. Gurshapt kā teer lagāyā, Gurshapt kā teer lagāyā, Bhāg gayā hatyārā, Sadhubhāī japā raṭ hamārā, Sadhubhāī japā raṭ hamārā, betā bāramā bāra jis me, betā bāramā bāra sadō bhāī jabraṭ hamārā, santōn bhāī jabraṭ hamārā. So now comes the attack. An army is attacking us. Čora, that means the thieves, the robbers. You see, that is the chariot of the king, very precious things. Now they want to steal everything. They want to have it. Kāma, krodha, mada, lobha. An example for many others is given here. And this, you know, from Swāmījī. So what is kāma? Desire, passion, which can come through these senses. You see something, and your passion is there. Your desire is there, and you run for it. Krodha. What does this mean? Anger. Yes, because someone else got it and you do not get it. And now you are angry. Mada, what means mada? Yes, pride or ego, because you got it, and now you are happy and you are proud. Lobha, envy, greediness? No, this is more greed. Yes, you are right, greed. You want more, so you got it and still you are not satisfied. That is the problem with all these worldly things. You desire it, and either you get it and you have it, but still you are not satisfied, or you do not get it and you are angry. Or someone else got it, and then comes īrṣyā, jealousy. See, there are many more. So this is like pars pro toto, mentioning a few and knowing there are many more behind. They are attacking. They try to take over the coach, so it is basically like hijacking, you know. Now go there. No, when we think on an airplane, then it is very clear. The airplane goes in a certain direction. This is like a modern coach, you know. Swāmījī is mainly using the modern coach. And the hijacker comes and says, "No, no, we do not go there, we go there now." That means we follow another horse. Or we are directing the horses in another direction. And you will never get to the aim, the divine. Lūṭatahe ratasāra, and they rob everything from this chariot. So now we need weapons to defend us, and one was already said: Āgama-Nigama, in the previous one—the guidance which we can get through the holy scriptures. And basically, this is Guruvākya. But Guruvākya from a previous time, so it is like old Guruvākya. But much more valuable is the fresh Guruvākya. And this is here now. Guru Śabdha Kātir Lagāyā. Now, here comes Guru Śabda. And śabda is also the words, the speaking. And there is the arrow. So now you get the weapon of the fresh, of the direct instruction of your guru. Guru gives you guidance, gives you teaching. And our teaching is yoga in daily life. And if you follow that, then you are on the right track. You guide the horses in the right direction, and then you can reach the aim. And in this way, you hunt away all these robbers, the attackers, Hatyārā. These are these robbers, Hatyārā. These are the thieves. Sadhu Bhai, ajab raat hamaara. Sadhu Bhai, ajab raat hamaara. Now it is spoken about finer things, which also are in the chariot. It is actually spoken about these weapons which the guru gives us. It is spoken about the teaching which the guru gives us. About the finer levels, which we cannot perceive with our gross sense organs. Chauda Loka, it goes of Ramanda Ratamesakalpasara. It says there is something in this coach hidden. Remember Swāmījī's book? The Hidden Powers in Humans. What the Gurujī speaks here now about the hidden powers in humans, not just about our physical body but about the fine bodies. And the basic principle of esoteric says, as outside, so inside. And that exactly is now holy Gurujī's statement here. He says there are fourteen worlds. Often it is spoken about three worlds. That is not a contradiction. It is just finer here. When we speak about three worlds, then it is spoken about this world in which we are now, the higher world and the lower world, sometimes called heaven and hell. But there are different levels, going up and going down. Seven up and seven down. About what are we speaking? The seven or eight of them, the chakras. Every chakra is actually one level of consciousness. Every chakra is one level of existence. And we speak about only those which go up, but in fact there are also lower chakras which lead our consciousness down. So for a good reason, Swāmījī is not teaching us about that. But that is a reality. So here it is written about the fourteen lokas, and these are these fourteen worlds. And Ikiso Brahmāṇḍa, the 21 universes in the physical world, and now it is said that you find also inside all these worlds, all these universes, the same you find inside Ratamesakalpasāra. They are like spread out. Inside this coach, Anāhada bhaja, ratame bhaja. Here now we have this Anāhada nāda. Anāhada bhaja is exactly the same like Anāhata nāda. This unstruck or endless divine sound, this is vibrating in this coach. So where do we find this? These sounds, these are the mantras. Every chakra has certain mantras; that means, actually, sounds. And not only one, but also the sub-mantras. And this is like doors opening, keys to certain doors, opening a door to another world. So when you meditate on a certain sound, actually you might enter a certain world and experience something specific. That is the power of mantra, so all these vibrations are in us. Connected with the chakras, opening the doors to the different worlds. Nopat Gure Nagara. They are like drums. Rumbling, making sound in the whole place. So, in a poetical way, Holī Gurujī describes these subtle vibrations of the mantras like drums. And in fact, when you go deep into the inner sounds, what you do in Nāda yoga, there is a certain level of experience also when you really experience a sound like drums. So we have to rush a little bit because of the time. Kahi Madhavānandarātmā, Kahi Madhavānandarātmā, Payām Ojā Majarā, Sadhvā Bhāī Ajaparātmā, Sadhvā Bhāī Ajaparātmā, ... This is a bhajan of Holī Gurujī. And from whom did he get this knowledge? And he says, "I got this knowledge from my master, Mahāprabhujī." It is a secret. He told me this whole secret. Kāhe Mādhava Nanda, Holī Gurujī says, Rattamēn, in this coach, in this human body, Bhāya Mōja Madhāra, I found all the ecstasy, the bliss, and the contentment. All my wishes were fulfilled. Všechna má přání byla naplněna. And I found the eternal bliss. Našel jsem věčnou blaženost. The ānanda. Ānandu. This king, the ātmā... It is not on, no? Není tady. No, that is what it is on. This king, the ātmā... This king, the ātmā... Okay. The king, the ātmā... Okay, I just repeat. Holy Gurujī says, "In this coach I found all the divine bliss and all contentment." But we would usually say, santosha and ānanda, all wishes are fulfilled, and this ātmā is also called sat-chit-ānanda. And whoever met Holī Gurujī, you could see it, you could feel it, that he was permanently in this ānanda. And never, ever, did he speak about... Mahāprabhujī, without saying, the merciful one, the merciful one. You see, the Upaniṣad was written a long time ago. It is like the old Guruvākhya. And Holī Gurujī, an enlightened saint, wrote this bhajan quite recently. But the experience is the same. The knowledge is the same. And this is the fresh Guru Vakya for us. And I find it interesting how identical it is. And still, there is some new inspiration. And how Swāmījī made it for us even more practical now, putting it into a system. So Holī Gurujī says there is a secret, there is something hidden in the coach, and Swāmījī speaks about the hidden powers in humans and makes a book out of that. That is the way the ancient wisdom of the ṛṣis comes to us in a very practical form. So, now I do not want to keep you longer, so deepnayan bhagavān, keep the day.