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So, Yama and Niyama—it always begins with Yama. Yesterday we were discussing Satya (truth). There are different branches of truth. In exploring truth, we have a story. We have already used it in the context of Rāja Yoga, but the story actually belongs to Satya. There is truth, but if your truth causes harm to many, then you must find a middle path, a middle way. For on one side you are truthful, but 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 after it. 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. His first thought is: "If I tell him the deer ran this way, I will be speaking the truth." But the second thought in his mind is: "If I tell him where the deer ran, I will be the cause of the sin of killing. If I don't tell, I lie, which is also a kind of sin. How to protect myself? How can I not tell a lie and also not show where the deer ran?" The Ṛṣi said, "Come, sit down." The hunter replied, "I have no time to sit beside you. I am searching for the deer. Tell me, have you seen it or not?" The Ṛṣi said, "What can I tell you?" The hunter insisted, "Tell me, where is the deer? Have you seen it or not? Yes or no?" The Ṛṣi said, "That's the problem. Sit down, I’ll tell you." The hunter said, "Yes, tell me, please." The Ṛṣi explained, "You know, 'who has seen cannot speak, and who speaks cannot see.' So I am in between. Truth and falsehood are both present here." The hunter asked, "What do you mean?" The Ṛṣi elaborated, "'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, but the mouth cannot see. So now what should I do?" The hunter said, "You must not be normal." The Ṛṣi replied, "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, let me bring you something to eat. You sit down and chant a mantra." The hunter asked, "Which mantra? What is that?" The Ṛṣi said, "It is more interesting, more beautiful, powerful, and very good—far better 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. 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 or three times. Go ahead, chant until I come back." So the hunter chanted, and the Ṛṣi went into his hut slowly and peacefully, returning after half an hour with food. "This you should eat," he said, and 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 onto the good path. So sometimes we have to use that viveka (discernment). There is no argument. Eyes can see, but they cannot speak, and 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). So this is a fight between jñānendriya and karmendriya. Because the mouth has both: svādīndriya (the sense of taste, a faculty of knowledge) and karma (action, that you can talk, you can express). So this is Satya—how we can protect it. When there is something that harms many, then you should use viveka. With viveka, how can you explain? Then you are protected, and you protect others, and forever this problem is gone. 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. So this revenge goes on for life after life. So, what do they call the court? And the higher court. They call it the Supreme Court, and then there is the cosmic court. Maybe here we can solve something. But how will we solve the karmic? That is a Cosmic Law. So, Cosmic Law can only be solved by Cosmic Knowledge, Jñāna, Ātmā Jñāna. So Satya can be explained in many, many ways. Otherwise, lying all the time is not good. There are some people—you tell them, there are discussions between husband and wife. Then the wife says, "You are wrong. Why are you always talking wrongly?" But he says, "But you taught me this." When you said it like that, then okay. She says, "It’s not OK, I did not tell this. So what do you want?" There is always an excuse. When you don't like to dance, then the ground is not good. And when the ground is good, the music is not good. So there are a lot of 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’m sorry, excuse me, okay, go." So it’s solved. So what do we call the dialogue? You can speak, but you can only speak 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 always projects them onto you, then avoid talking. Mauna (silence). That is the best. So Satya and Satya. This is also coming 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." So in this sādhanā, then ānanda is ānanda. So when knowledge comes, then the darkness of the lie, asatya, disappears. As long as the darkness is there, it is not easy to walk, and you don’t find what is lost. That’s 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 the truth mean? This way is going directly to your house. This is the only one way, but on the way is sitting one big elephant. You can’t walk by it. So 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. And so is the story. A very nice story. That also, if you see the truth or not truth, well, 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. So story means příběh, it means we store it all, preserve it in our memory, and forget the rest. And in satsaṅg, there are always examples of a sādhu and a householder, or a sādhu and a king. So again, coming to a story: a small village like Střílky, and there was a drought. For a few years, there was no rain. People had no work; they were very poor. So there were two brothers. These two brothers decided to go to some other city to get some work. They took their camel; they had a camel. And they took, both of them had a gun, because at that time there was little population. There were forests, and many bandits were there, so both brothers had one gun. They were traveling a long way. Three times they stayed in the forest overnight. Whatever they had with them to eat, they finished. They thought the village or city would come soon sometime. Going through the forest on a little path, opposite came one sādhu. The sādhu said to these two brothers, "Stop, stop... stop. Children, don’t go on this path." They said, "Yes, Mahārāj Jī, Bābā Jī, Gurū Jī, why should we not go on this way? Is it dangerous?" "What kind of dangerous?" He said, "There is just sitting one ghost. This ghost has killed many people. Only ghosts don’t attack the sādhu. But whenever I’m going, he’s looking at me with big eyes. But it is a law, they don’t attack the sādhu. So that ghost—don’t go." Both brothers laughed. "Oh, Bābājī, we are warriors, Rajputs, and we have with us a gun. If a ghost comes, with our gun we will fry him. Don’t worry, we are strong enough." Bābājī said, "I tell you, he will kill you." They said, "Thank you for warning, but we go. We will go this path." So now, did this Bābājī tell the truth or a lie? Now you have no trust. Why does he tell? If there is a ghost there, we will see. And if not, there is a ghost, maybe some cause, some reason. So Bābājī went, and both brothers were riding on a camel. After two kilometers, on the right side of the path, there was a big hill of gold—maybe 100 kilos or more. Two, three mounds, and they stopped. Gold! Both brothers looked at each other and laughed, happy. They ordered the camel to sit down, got off the camel’s 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 or some transport, this gold is ours. This gun is not for the ghost, but for the Bābājī, if he will come." They sat, both sitting and happy, looking at the gold. Always, sometimes, eyes go there, you know. You are eating your meal, children are eating with you, and at the neighbor’s table, another table, children are sitting and eating big ice cream. And other children are looking all the time, and the parent says, "Eat." "Yes, yes." But their eyes go to the ice cream. That is a temptation. That is a karmendriya. Desire. So they are looking at the gold. The elder brother says to the youngest 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. Don’t worry." So the youngest brother took the camel and went to one 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. So he stopped and said, "Please make some food and pack it." But he was very hungry, so he ate. While eating, he sees the gold. That’s māyā. Māyā makes us blind. Then there is no relation of brother or sister, friend or enemy. While eating, he’s making some plans. And the result came: how will I take gold on the back of the horse? How long will we walk? The camel cannot carry so much gold and two of us. His elder brother, he will take all. I cannot say, "Give me half." Always the elder brother has a right. He asked the restaurant person, "Is there any chemistry?" They said, "Yes, there is." So he went there and bought poison, and he mixed it in that food. And he’s thinking, "Brother will eat, and he will die. The gold belongs to me. First, I will serve him. 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 is feeling like the owner of so much gold. The elderly brother who was sitting there was all the time doing tratāk (concentrated gaze) on the gold. And the vṛtti (mental tendency) changed. Relations change. Love changes. Friendship changes. He said, "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 the brother, why not? He’s my brother, my younger brother. I love him." Looking at the gold, thinking. "Well, brother or mother of who is who? One day, one has to die. I will give him a peaceful death. And 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. And when he comes, I will just shoot him." Look how māyā, the 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’s thinking, "I’m so hungry. First I will eat, then I will have more strength. Then I will load the gold on the back of the camel." So 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 the brother, and third, thoughts of the Bābājī. While eating, Yog Nidrā, sleeping, he died after six hours. Bābājī came back again on the same way to go to his hut, and he sees both brothers lying on the ground. He said, "I told you children, don’t go on this path. There is a ghost that will kill you. Pity you did not hear, listen to me." So he took the camel and said to the camel, "Let’s go to your house. I will accompany you till death." So he brought the horse and the camel to his village. So this is that. They said he lied, but he did not lie. This māyā is the ghost. Therefore, humans often have such a temptation where they don’t see the truth or reality or non-reality, and we make a mistake. And if we don’t catch this, we don’t get this. The whole night you dream; you think all the time. So rare people can read your thoughts. Vzácní lidé dokáží přečíst vaše myšlenky. A díky Bohu, že to všichni nedokážeme číst myšlenky. Kdybyste dokázali číst myšlenky, pak manžel, manželka by měli vztah jenom na půl hodiny, protože kdo na co všechno myslí. Tak je to taková ochrana. But when the trikāl darśī (seer of past, present, and future) opens, they will not tell. But they know what’s happening. So satya, satyakar nyāra nyāra. Satya satyakar nyara nyara. Sadhan chyara karohari pyara. So vivek, pehla sādhan vivek kahiye, satya a satya kar nyara nyara. The first technique is viveka, první technikou je viveka, to je jñāna yoga. Satya a satya kar nyara nyara, separate truth and reality and unreality. Rozděluj, co je skutečné a neskutečné, rozlišuj satya satya kar nyara nyara. Jinse hove mokṣa tumhārā, vivek, brahma-loka dujā sādhan, vairāgya kaiye, brahma-loka tak bhoga sāra. So, when we have truth, satya, satya, then we know what is what. On one side is the nectar, and on the other side is the poison. Your viveka tells you, "This is the poison. When you will have this poison, you will die. And this is the nectar. If you will drink, you will become immortal." So, Vivekā divides these two paths. First is the mind, then is the intellect, then is vivekā. Vivekā has the trikāl darśī. So, in the Karmayoga chapter, I think it’s the third chapter in Bhagavad Gītā, where Kṛṣṇa said, "O Arjuna, before doing anything, you should know the form of action that you are doing." Then Viveka will come and will show you the result of it. Then your knowledge will make you alert. So when we know, then we will choose the good things. When we know it, when we choose the right thing. But those who are blind—what is blind? That you are so much involved in your feelings, your greed, your desires—it doesn’t matter even if I will die, but I want to have this. That is ignorance, stupidity. There even the vivekā doesn’t work. Therefore, first decide what? Brahma śakti jagati mithyā. The Brahman is the truth and the world is unreality. Now, how to choose? Do you want to have the worldly or the Brahman? That is everlasting joy, and this is temporary, which will lead you to darkness or suffering. But we can’t decide. You will see. Who has seen the Brahman? And in Hindi, Brahmā, and Brahmā means illusion. Blind belief. So who else is in the Brahma? Let’s enjoy here. This is connected to the worldly life. So then comes the second principle of Jñāna Yoga, and that is called Vairāgya (dispassion). Vairagya is something great. Vairagya will tell you, "I don’t want this." Everything that you think is mine, mine, mine is not yours. Everything that you think you enjoy, it has no end. I like to eat this, I want to eat this, I want to eat this. But we will be ever hungry. You know, nearly 80 tons of food we consume in one life. And you know how much is 80 tons? How many trucks? Maximum, one truck carries, I think, about 20 or 25 tons. So, 80 tons you are carrying in this. And still you are hungry. So, these desires are never finished. Finally, that machine, which is eating and eating and eating, will die while eating. And in Brahmaloka, then everything is finished. So Ādiguru Śaṅkarācārya said he wrote one book called Aprokṣānabhūti, and he is writing there about Vairāgya: from this world, from this earth, till Brahmaloka, all that is enjoyable in this world, deny it. Like, what do you call the bird crow? It makes the crow drop something. Toilet. So, where are you? Have to deny this. Then you can come to Brahman. Sorry. So, truth—what you have spoken, you should keep your words. And how many times do you change your words? So finally, it is said: Say your truth or not? Say, "Yes, I say the truth." Okay. Or if you say, "No, I didn’t say this." Or if I say it, "I don’t accept," then it is said: Spit, and lick it back. I will forgive you. Now, who is going to lick it back? That’s it. So when you said no, then why did you say it in the church? In front of the priest, what words you gave. And now you don’t want to follow this. So you are licking back what you spit. So the satya, even many animals, they follow the satya. But now in this Kali Yuga, for humans, satya doesn’t exist. The businessmen, it is said, lie a minimum of 200 times a day. "No, no, I can’t sell you this. It costs this, and that’s it. I tell you, I can’t. No. It costs this. Okay, I give you 10%." But in reality, you bought it for 10 euros and you are selling it for 100 euros. 10% less, but still you are lying. So, a businessman, when he is bargaining, that bargaining means the storm of the lie. And how? Like a hurricane. That’s it. So, how many times do you lie? Count it. Make one, two, three, four, five, six. But as long as you love your wife or husband, you have no lie between you. So this is only an example, but there are many, many things. That’s it. So it’s very hard to follow the satya. Maybe you will follow it, but inside you will suffer. Inside, you have revenge. There was a satyagraha from Gandhi, but you know inside what he was thinking? We don’t know how he was thinking about vṛttis. So, was it satya or not? So, like that. So, anyhow, we have to accept one thing. Brahma, Satya, Jagat, Mithya. So this world is not permanent. Finally, it’s God. So we shall try to do our best. Go on the path of truth, non-violence, not stealing, etc. So that’s why Patañjali put this condition first. This is the condition before going to become a Rāja Yogī. A king, so these are the conditions. When you all pass, then you come to the other. So, we will see. This evening will still be about Satya, and sometimes it is good to hear from others. Yes, so this evening will be Mahāmaṇḍeśa Vivekpuri’s speech. So let’s hear from him. There are two lawyers; one lawyer has already talked, but the other one has to defend. But when both become the same, then 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. And so 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 meets an agyānī, and they get into a fight. If a stupid one meets with a stupid one, then either boxing or kicking, like donkey to donkey, that’s it. But a wise one will make it very nice. There is a story, an example: two donkeys, so the owner tied them together, otherwise one donkey goes to Brno and the other goes to Kroměříž. So he put them together, so at least we will search in one direction. So they were walking, and they found nice green grass on the way. And this side also has nice green grass. So one donkey went to this side, and the other wants to go to that side, hanging each other because they are tied together. So he can’t eat this grass, and the other one can’t eat that grass. So they are hanging like this. That’s called a donkey. So someone came and said, "Eat together first, and then eat this." So this happens to two brothers. Mostly. When parents die, now they have to inherit it. This brother wants that; another wants that. More than 80% of the property goes to the lawyers. So, better you should have accepted and finished. So, there is a wise man who knows how to solve the problem. They operate without pain. And 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 can’t read the thoughts of others. So, how should you know what I’m thinking? At least that much viveka I should use, that you cannot read my thoughts. So, how to solve the problem? In a very clever way. You don’t lose. You gain, get it, 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 very nicely said it, he said it very beautifully. Problem is solved. Yes. Put it on the head of God. And don’t 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. And sometimes we think it is not a satya, but it is a satya. First look within thyself. You ate the ice cream and tell the child, "No." Then it’s 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? The 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.