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We continue with Yama and Niyama, beginning always with Yama. Yesterday we spoke of Satya (truth). There are different branches of truth, and we have one story. We have already used it for Rāja Yoga, but the story belonged to Satya. There is truth, but if your truth harms all, then you must find a middle path, a middle way. For on one side you are truthful, and on the other side you harm many. It is said: you try to escape from a flying fan and fall into the fire. So both dangers exist. There is another story. The first story I told before, perhaps this group was not present. It is about a hunter. The hunter went into the forest, saw a deer, and wanted to hunt it. The deer ran away, and the hunter ran behind. The deer was very quick. On the way, the hunter saw a cottage or a hut where a sādhu, a saint, was sitting in meditation. The hunter asked that Ṛṣi, "Do you know which direction the deer ran?" Now the Ṛṣi sees this is a hunter. He thinks: "If I tell him the deer ran this way, I speak the truth. But the second thought in my mind is: if I tell where the deer ran, I will be the cause of the sin of killing. If I do not tell, I lie. That is also a kind of sin. How to protect? How can I not tell a lie and also not show where the deer ran?" The Ṛṣi said, "Come, sit down." The hunter said, "I have no time to sit. I am searching for the deer. Tell me, have you seen it or not?" The Ṛṣi said, "What can I tell you? Tell me, where is the deer? Have you seen it or not? Yes or no?" He said, "That is the problem. Sit down, I will tell you." The hunter said, "Yes, tell me, please." The Ṛṣi said, "What can I tell you? Tell me, have you seen the deer or not? That is all. It is a dilemma. You know, 'who has seen cannot speak, and who speaks cannot see.' So I am in between. Truth and lie are both together." The hunter said, "What do you mean?" The Ṛṣi said, "'Who saw cannot speak, and who speaks cannot see.' So if you can tell me the solution, I will tell you. My eyes saw, but I cannot trust my eyes because eyes cannot speak. And if I said, 'Yes, I saw,' that is the mouth speaking, and the mouth cannot see. So now what should I do?" The hunter said, "You must not be normal." The Ṛṣi said, "Yes, you too, sit down." The hunter said, "What to do? I have to find the deer." The Ṛṣi said, "Well, that I cannot tell, but I can go and search for the deer. Perhaps the deer will come here. Until that time, sit down. I will go and search where it is." But the Ṛṣi was thinking the hunter would not wait, and he would not bring the deer. So he said, "You are hungry, I will bring you something to eat. You sit down. Do some mantra." The hunter asked, "Which mantra? What is that?" The Ṛṣi said, "It is more interesting, more beautiful, powerful, and very good than killing a deer. Far more beautiful, far more powerful, far more important than killing a deer. So I will go and bring you something to eat; you are hungry. You sit down and chant the mantra: Namah Śivāya, Om Namah Śivāya, Namah Śivāya, Om Namah Śivāya, Om Namah Śivāya, Om Har Har Boli, Namah Śivāya, Har Har Boli, Namah Śivāya." The hunter said, "Oh, it is something beautiful." The Ṛṣi said, "You were chanting only two, three times. Go ahead, chant till I come back." So the hunter was chanting, and the Ṛṣi went into his hut slowly and peacefully, returning after half an hour with food. "This you should eat," he said. That was the prasāda. While chanting, the hunter's antaḥkaraṇa (inner instrument) was purified, and through the prasāda, his thoughts became positive. He said, "You are wonderful. Can I stay here with you?" The Ṛṣi said, "No. Go and look after your wife and children. Go and chant mantras with them." So the hunter returned home. His wife was angry, but he said, "Darling, wait, wait, wait. Chant a little bit." And the whole family turned to the positive path. The deer saved its life. The Ṛṣi did not lie; the Ṛṣi gave him blessings, and through this mantra, his whole life and whole family came to the good path. So sometimes we have to use that viveka (discernment). There is no argument. Eyes can see, but they cannot speak. The mouth can speak, but it cannot see. These are the Jñānendriyas (organs of perception), and the Jñānendriyas always indicate what to do. Eyes see, and speech is a Karmendriya (organ of action). This is a fight between jñānendriya and karmendriya. The mouth has both: it is a svādīndriya (organ of taste, for knowledge) and a karmendriya (for expression). This is Satya: how we can protect it. When there is something that harms many, then you should use viveka. With viveka, you can explain, and then you are protected, you protect others, and forever this problem is gone. It is like the story of the snake, the disciple, and the master, which I told you three days ago. They take revenge together. The snake bites the disciple; in the next life, he becomes a snake to take revenge. This revenge goes on for life after life. They call it the court, the higher court, the Supreme Court, and then there is the cosmic court. Perhaps here we can solve something, but how will we solve the karmic? That is Cosmic Law. Cosmic Law can only be solved by Cosmic Knowledge, Jñāna, Ātmā Jñāna. So Satya can be explained in many ways. Otherwise, lying all the time is not good. There are some people—take discussions between husband and wife. The wife says, "You are wrong. Why are you always talking wrongly?" He says, "But you taught me this." When you said it like that, then it was okay. She says, "It is not okay; I did not tell this. So what do you want?" There is always an excuse. When you do not like to dance, then the ground is not good. When the ground is good, the music is not good. There are many excuses, and that excuse is also a lie. This is called saṃsāra, prapañca (worldly illusion). These little things you should solve here. The best court is: "I am sorry, excuse me, okay, go." So it is solved. What do we call the dialogue? You can speak, but only with those who have social education, who understand. But if the person in front of you, in their inner self, constantly harbors negative thoughts, lies, and projects them onto you, then avoid talking. Mauna (silence) is the best. So Satya and Satya. This also comes into Rāja Jñāna Yoga. In Jñāna Yoga, there are six treasures called ṣaṭ-sampatti. Sampatti means treasure. It is said in the bhajan of the Holy Guru: "Mokṣa tumhārā, jinse mokṣa tumhārā, sādhan cāra karo pyārā, sādhan cāra karo. Tījā sādhanā, satā sampati dharo, jinse hove mokṣa tumhārā, jinse ho pās sādhan cāra, jinse hove ānandāya pāra." In this sādhanā, then ānanda is ānanda. When knowledge comes, the darkness of the lie, asatya, disappears. As long as darkness is there, it is not easy to walk, and you cannot find what is lost. That is why Jñāna Yoga has to be applied to Rāja Yoga. Satya. Satya Pāṭhala. Walk on the path of truth. But sometimes you have to change the path. You are walking on the true path. What does "truth" mean? This way goes directly to your house. It is the only way, but on the way sits a big elephant. You cannot walk by it. What will you do? Then you should go to the other side of the forest and come home. So sometimes the path is good, but there is something sitting there which can kill you. That is the story. A very nice story. Whether you see the truth or not, stories are the best to understand. You will forget the whole lecture, but some story will remain. From childhood, what kind of stories did we hear? We know. The rest we forget. So again, coming to a story: a small village like Střílky, where there was a drought. For a few years, there was no rain. People had no work; they were very poor. There were two brothers who decided to go to another city to find work. They took their camel, and both had a gun because, at that time, there was little population, many forests, and bandits. They were traveling a long way, staying in the forest overnight three times. They finished whatever food they had, thinking a village or city would come soon. Going through the forest on a little path, they met a sādhu coming opposite. The sādhu said, "Stop, stop... stop. Children, do not go on this path." They said, "Yes, Mahārāj Jī, Bābā Jī, Gurū Jī, why should we not go this way? Is it dangerous?" "What kind of danger?" He said, "There is a ghost sitting there. This ghost has killed many people. Only ghosts do not attack sādhus. Whenever I go, he looks at me with big eyes, but it is a law: they do not attack sādhus. So that ghost—do not go." Both brothers laughed. "Oh, Bābājī, we are warriors, Rajputs, and we have a gun. If a ghost comes, we will fry him with our gun. Do not worry; we are strong enough." Bābājī said, "I tell you, he will kill you." They said, "Thank you for warning, but we will go this path." Now, did this Bābājī tell the truth or a lie? You have no trust. Why does he tell this? If there is a ghost, we will see. If not, there may be some cause, some reason. So Bābājī went on his way, and both brothers rode on their camel. After two kilometers, on the right side of the path, there was a big hill of gold—perhaps 100 kilos or more, two or three mounds. They stopped. Gold! Both brothers looked at each other and laughed, happy. They ordered the camel to sit down, got off its back, and hugged each other. "Ah, gold! Now you see how tricky that Bābājī was? Definitely, he went somewhere to get transport to take this gold. But now, even if he brings someone, this gold is ours. This gun is not for the ghost, but for the Bābājī if he comes." They sat, happy, looking at the gold. Always, sometimes, the eyes go there. You are eating your meal, children are eating with you, and at the neighbor's table, other children are eating big ice cream. Your children look all the time, and the parent says, "Eat." "Yes, yes," but they are looking at the ice cream. That is temptation. That is karmendriya. Desire. So they are looking at the gold. The elder brother said to the younger brother, "Take the camel and search; there must be some village nearby. Take a little coin of the gold and bring something to eat. I will guard here. Do not worry." So the younger brother took the camel and went to a village. But all the time, in his mind, he saw the gold—not the path, not the camel, only gold. "My God! This gold will be enough for our whole generation." He found a little restaurant, like Tilak, on the way. He stopped and said, "Please make some food and pack it." He was very hungry, so he ate. While eating, he saw the gold. That is māyā. Māyā makes us blind. Then there is no relation of brother or sister, friend or enemy. While eating, he made plans. The result came: "How will I take the gold on the back of the camel? How long will we walk? The camel cannot carry so much gold and both of us. My elder brother will take all. I cannot say, 'Give me half.' The elder brother always has the right." He asked the restaurant person, "Is there any chemistry (poison)?" The person said, "Yes, there is." So he went and bought poison, mixed it in the food, and thought, "My brother will eat and die. The gold belongs to me. First, I will serve him. I will say, 'Brother, you eat first; I will eat after.' Man, while eating, brother will sleep. Then I will load the gold on the camel's back and go." Good idea. Now he felt like the owner of so much gold. The elder brother, sitting there, was doing tratāk (gazing) on the gold. His vṛtti (mental tendency) changed. Relations change. Love changes. Friendship changes. He thought, "A lot of gold. I will be the king. But I have to share half with my brother. So I will not be the richest person in the world. Because I have to share with my brother? Why? He is my brother, my younger brother. I love him." Looking at the gold, thinking: "Well, brother or mother, who is who? One day, one has to die. I will give him a peaceful death. I will give a little gold to his wife so she has enough to live. He will come, innocent. I will prepare my gun, bullet inside. When he comes, I will just shoot him." See how māyā, greed, can act. So he shot his brother. He began to cry. "Oh, my brother, oh, my dear brother. Forgive me, my dear open heart." Now he thought, "I am so hungry. First I will eat, then I will have more strength. Then I will load the gold on the back of the camel." He said to the camel, "Eat the beautiful green trees here, and now I will eat first." Looking at the gold, on the other side looking at his brother, and third, thoughts of the Bābājī. While eating, in Yog Nidrā (yogic sleep), he died after six hours. Bābājī came back again on the same way to go to his hut, and he saw both brothers lying on the ground. He said, "I told you, children, do not go on this path. There is a ghost that will kill you. Pity you did not listen to me." He took the camel and said to it, "Let us go to your house. I will accompany you till death." So he brought the camel to their village. This is that. They said he lied, but he did not lie. This māyā is the ghost. Therefore, humans often face such temptation where they do not see truth or reality or non-reality, and we make a mistake. If we do not catch this, we do not get it. The whole night you dream; you think all the time. Rare people can read your thoughts. But when trikāl darśī (the ability to see past, present, and future) opens, they will not tell. But they know what is happening. So satya, satyakar nyāra nyāra. Sadhan chyara karohari pyara. So viveka, pehla sādhan vivek kahiye, satya a satya. The first technique is viveka, the first technique is viveka; that is Jñāna Yoga. Satya a satya kar nyara nyara—separate truth and reality and unreality. Divide. Jinse hove mokṣa tumhārā, vivek, brahma-loka. Dujā sādhan, vairāgya kaiye, brahma-loka tak bhoga sāra. So, when we have truth, Satya, then we know what is what. On one side is nectar, and on the other side is poison. Your viveka tells you, "This is poison. If you take this poison, you will die. And this is nectar. If you drink it, you will become immortal." So Viveka divides these two paths. First is the mind, then the intellect, then viveka. Viveka has trikāl darśī. In the Karmayoga chapter, I think it is the third chapter of the Bhagavad Gītā, where Kṛṣṇa said, "O Arjuna, before doing anything, you should know the form of action you are doing." Then Viveka will come and show you the result. Then your knowledge will make you alert. So when we know, we will choose good things. When we know, when we choose the right thing. But those who are blind—what is blind? You are so involved in your feelings, your greed, your desires: "It does not matter even if I die, but I want to have this." That is ignorance, stupidity. There, even viveka does not work. Therefore, first decide what? Brahma śakti jagati mithyā. Brahman is the truth, and the world is unreality. Now, how to choose? Do you want the worldly or Brahman? That is everlasting joy, and this is temporary, leading to darkness or suffering. But we cannot decide. You will see. Who has seen Brahman? In Hindi, Brahmā means illusion? Blind belief. So who else is in Brahma? "Let us enjoy here." This is connected to worldly life. Then comes the second principle of Jñāna Yoga, called Vairāgya (dispassion). Vairāgya is something great. Vairāgya will tell you, "I do not want this." Everything you think is "mine, mine, mine" is not yours. Everything you think you enjoy has no end. "I like to eat this, I want to eat this, I want to eat this." But we will ever be hungry. You know, nearly 80 tons of food we consume in one life. Do you know how much 80 tons is? How many trucks? Maximum, one truck carries about 20 or 25 tons. So 80 tons you are carrying in this. And still you are hungry. These desires are never finished. Finally, that machine which is eating and eating will die while eating. And in Brahmaloka, then everything is finished. So Ādiguru Śaṅkarācārya wrote a book called Aprokṣānabhūti, writing about Vairāgya: from this world, from this earth, till Brahmaloka, deny all that is enjoyable. Like, what do you call the bird crow? It makes the crow drop something. Toilet. So, where are you? You have to deny this. Then you can come to Brahman. Sorry. Truth: what you have spoken, you should keep your words. How many times do you change your words? Finally, it is said: Say your truth or not? Say, "Yes, I say the truth." Okay. Or if you say, "No, I did not say this," or if I say, "I do not accept," then it is said: spit and lick it back. "I will forgive you." Now, who is going to lick it back? That is it. So when you said no, then why did you say it in church? In front of the priest, what words did you give? And now you do not want to follow. So you are licking back what you spit. So Satya—even many animals follow Satya. But now in this Kali Yuga, for humans, Satya does not exist. It is said businessmen lie a minimum of 200 times a day. "No, no, I cannot sell you this. It costs this, and that is it. I tell you, I cannot. No. It costs this. Okay, I give you 10%." But in reality, you bought it for 10 euros and sell it for 100 euros. Ten percent less, but still you are lying. So a businessman, when bargaining—that bargaining means a storm of lies. How? Like a hurricane. That is it. So, how many times do you lie? Count it: one, two, three, four, five, six. But as long as you love your wife or husband, you have no lie between you. This is only an example, but there are many, many things. That is it. So it is very hard to follow Satya. Perhaps you will follow it, but inside you will suffer. Inside, you have revenge. There was Satyagraha from Gandhi, but do you know inside what he was thinking? We do not know how he was thinking about vṛttis. So was it Satya or not? Like that. Anyhow, we have to accept one thing: Brahma Satya, Jagat Mithyā. Brahman is truth; the world is unreal. Finally, it is God. So we shall try to do our best. Go on the path of truth, non-violence, not stealing, etc. That is why Patañjali put this condition first. This is the condition before becoming a Rāja Yogī, a king. These are the conditions. When you pass all, then you come to the other. We will see. This evening will still be about Satya, and sometimes it is good to hear from others. Yes, this evening will be Mahāmaṇḍeśa Vivekpuri's speech. So let us hear from him. There are two lawyers; one lawyer has already talked, but the other has to defend. When both become the same, mutual understanding comes. Then one says something. Yes, then someone said it. Finally, you have to accept the truth or the lie, but in which way? The lawyer has to be very clever, and the judge must be more clever, and it should be operated without pain. Only a wise one can do so, it is said. It is said that when a wise man meets a wise man, they have a satsaṅg of wisdom. When a wise man meets a wise man, they discuss wisdom. An agyānī (ignorant) meets an agyānī, and they get into a fight. If a stupid one meets a stupid one, then either boxing or kicking, like donkey to donkey—that is it. But a wise one will make it very nice. There is a story as an example: two donkeys. The owner tied them together; otherwise, one donkey goes to Brno and the other to Kroměříž. He put them together so at least they would search in one direction. They were walking and found nice green grass on the way—on this side and that side. One donkey went to this side, and the other wanted to go to that side, hanging each other because they are tied together. So one cannot eat this grass, and the other cannot eat that grass. They are hanging like this. That is called a donkey. Someone came and said, "Eat together first here, and then eat there." So this happens to two brothers, mostly. When parents die, they have to inherit. This brother wants that; another wants that. More than 80% of the property goes to lawyers. Better you should have accepted and finished. So there is a wise man who knows how to solve the problem. They operate without pain. Who can be that? Yes, that is. Who is that one? Among us here, I can tell you. Should I tell you? Of course. I told you before, 20 minutes ago, that you cannot read the thoughts of others. So how should you know what I am thinking? At least that much viveka I should use: you cannot read my thoughts. So how to solve the problem? In a very clever way. You do not lose. You gain, get everything. But how? You can enjoy the property from your father. You have to become the child of that father. Then the property will be yours. So that wise one said it very beautifully. The problem is solved. Yes. Put it on the head of God. And do not look to me. It all belongs to me. You are a kind one. That is how bhaktas can cheat God. God is mostly cheated. God is not a cheater. Therefore, it is said: it is good to be cheated, but bad is to be cheated somehow. So Satya and Satya: Satya is complicated and very easy. Sometimes we think it is not Satya, but it is Satya. First look within thyself. You ate the ice cream and tell the child, "No." Then it is not good. So first purify thyself. Then all will be good. Om Namah Śivāya. Om Namah Śivāya.... Om Har Har Bholi. Namah Śivāya. Namah Śivāya. Oṁ Namah Śivāya. Oṁ Namah Śivāya.... Om Har Har Bholi. Śaṅkar Bhagavān Kī Caitanya. So Har Har Bholī. You know what is Bholī? Bholī is innocent. Bhāli is very naive. That is Śiva. Har har bhāli namo Śiva. I adore, I bow down to thee. O Shiva, you are a bhāli bhava. Hari Om. Good appetite. Thank you.