Let us THINK : By Dr.King, Swami Satyapriya

About Let us THINK : By Dr.King, Swami Satyapriya

Explore science, philosophy, and spirituality for a deeper life. Get motivational insights and healthy thoughts for purposeful, better living.

Publisher

Dr.King, Swami Satyapriya

Category

religion & spirituality · religion & spirituality · religion & spirituality · society & culture

Language

en

Explicit

No

First episode

31 Oct 2023

Latest episode

9 Oct 2026

Latest episodes

133 episodes in the feed.

1. 9 Oct 2026

   [English] The Psychology of dishonesty: Why Do We Avoid Speaking the Truth?

   window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC'); [Preview books] [Borrow books] [Pause] Today, we will discuss an uncomfortable, deeply personal, and psychological issue. The issue is - why do we often hesitate to speak the truth? Why are we more comfortable speaking a lie than a simple straightforward truth? When we look at the world around us, we see people around us distorting the reality. We think that they do it with malicious intentions. We often tend to divide the world into good people and bad people. But human psychology is far more complex, and far more fragile than that. Not speaking the truth is not necessarily a sign of evil intentions. Instead, it is almost always a sign of deep internal weakness. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } }); To understand this human weakness, ancient Indian philosophers created a beautiful and clear framework. They identified the concept of inherent truth. They called it Satya. Satya is an unbroken alignment between what you think, what you say, and what you do. Conversely, they labeled the fragmentation of that alignment, its distortions, its omissions, the half-truths—as Asatya. If Satya is a perfectly built house where the foundation, the walls, and the roof all lining up, then Asatya is like a crack in that structure. But why do we create a crack in it? Let us look at five main psychological reasons that makes people create such cracks. Let us also closely look at the invisible and compounding decay that those cracks leave behind. The first, and the most obvious motivation is bad intention. This occurs when an individual deliberately misrepresents reality. He may do it to manipulate an outcome for his personal benefit, at the cost of others. This is the way a fraudster or a smart sales person, or a manipulative leader operates. Think of a salesperson who knowingly sells a defective and accident prone vehicle to a family. He assures them that the vehicle has passed all safety checks. While he does that, his mind is very well aware of some defect in the vehicle, but his speech fabricates a false narrative to accomplish a profitable deed. There is a contradiction between what he thinks, what he says and what he does. The three are not aligned. He knowingly utters an Asatya, though he cloaks it in such a way that it sounds like Satya. The result can be dangerous. The second reason is much more common. It is far more subtle, and deeply tragic. It is the poor self-esteem of a person who indulges in speaking Asatya. When an individual feels inherently inadequate, when he firmly believes that his real self is not valuable enough to be loved or accepted, he begins to construct an elaborate, false reality. Such people look into the mirror and wish their shortcomings are invisible. They try to cover them up by building a mask. They exaggerate their career achievements, they fabricate elite credentials, or they hide their deep financial vulnerabilities. They put up a loud shield of bravado. They avoid the real truth because that truth feels terrifyingly naked. They operate under the firm belief that if the world sees them exactly as they are, they will be instantly rejected. That leads to the third driving force to speak Asatya. That is the desperate urge to remain popular. We see this absolute pitfall, all over in our modern day hypersensitive digital culture. Influencers, political leaders, and even educators often fall prey to this. As a result they misrepresent hard realities. They are terrified of offending their audience, or facing public backlash. They focus on what the crowd wants to hear, and like a polished mirror, they reflect that exact delusion back to them. They choose popularity over clarity; they prioritize temporary social validation over timeless honesty. But a reality that is misrepresented, bent, and compromised just to please the ears of the masses, loses its integrity. It is no longer based on three way alignment. It has been sacrificed at the altar of public approval. The fourth cause that motivates one to speak Asatya is excessive greed. When the hunger for material wealth, rapid corporate expansion, or personal power, overrides all ethical boundaries, an honest lifestyle is always the first to get sacrificed. When that happens, an individual looks at a crisis or a vulnerable group of people, he takes that not as a sacred opportunity to serve, but as a way to exploit. Think of a pharmaceutical company that discovers a minor side-effect in a highly profitable drug. Instead of pausing production to protect lives, they rush the product to the global market, make sensationalist marketing claims, and actively weaponize public fear. Why do they do that? Because their vision is entirely blinded by the immediate, craving for acquisition of wealth. The fifth and final reason is a profound ignorance about long-term consequences of being dishonest. Human beings are evolutionarily hardwired to prioritize immediate short-term gratification over distant, invisible repercussions. Telling a small lie takes exactly three seconds. It instantly solves an immediate social discomfort. It protects a fragile ego from embarrassment. Or it secures a quick, effortless profit. The individual walks away, thinking that they have cleverly gotten away with it. They assume the ledger is clean. But they do not realize a fundamental law of human consciousness. That law is that every single act of self-distortion, every single moment of choosing an unaligned path, leaves a permanent toxic psychological residue. And that can cause long term harm. What is this immediately invisible long-term harm? When you consistently speak words that do not align with your internal thoughts and physical deeds, you are actively fragmenting your own mind. You are declaring war against your own consciousness. Maintaining a false facade, keeping track of your past contradictions, managing different versions of the truth for different people, and constantly suppressing inner guilt, requires a massive exhausting amount of cognitive energy. You are burning your psychological fuel just to keep the illusions from crashing. Over decades, this continuous internal erosion completely destroys an individual's moral compass. They lose the profound ability to perceive reality accurately. Eventually, the ultimate psychological tragedy occurs: they begin to genuinely believe their own fabrications. They slide into a terrifying state of total uncorrectable self-delusion, completely trapped inside the labyrinth they built for others. This is the ultimate trap of human nature. The avoidance of absolute truth doesn't just deceive the world; it ultimately, systematically destroys the deceiver internally. Thank you, for joining me today. So, always try to keep your thoughts, your words, and your actions pointing in the exact same direction. That helps in the long run. To listen in your own language, please click the link below and select the audio track. -------------------------------------------------------------------- If this resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe. © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

2. 2 Oct 2026

   [English] Why is telling the facts not the same as speaking the truth?

   window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC'); [Preview books] [Borrow books] [Pause] You might have overlooked this subtle distinction. But failing to recognize it can lead to long-term consequences. The noise of the modern information age has blurred this difference, and unknowingly we fall prey to misinformation. In our daily lives, we often focus on facts. We tend to assume that if a statement correlates with measurable, empirical data, it must be true. However, this is not always the case. Facts and truth have significant differences. One is cold data, while the other is a living entity with far-reaching consequences. var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } }); Let me give you an example. Imagine a brilliant scientist discovers a specific chemical compound that successfully inhibits a virus in a controlled petri dish. That is a fact verified by scientific methodology. But now imagine the same scientist goes on national television to tell a panicked public that this compound is an instant cure for a complex disease confronting humanity. His discovery may have great potential, but he has yet to confirm it through wide-scale empirical studies. This scientist is using a fact to support a massive lie. He is driven by a hidden desire for personal fame or corporate wealth. His spoken word grossly exaggerates reality; his deed completely bypasses public safety concerns. We often face this terrifying reality on our social media feeds every day. A person can recite absolute unassailable facts and still be guilty of profound malicious dishonesty. So, it is not sufficient to just go by the facts. Cold facts need to be backed with good intention and delivered with utter responsibility. That is when a cold fact becomes a living truth or Satya as ancient Indian philosophers called it. We find the most rigorous definition of Satya in Vyasa's commentary on Patanjali's Yoga Sutras. Vyasa did not view Satya as a passive fact. He defined Satya through a strict, unyielding law of three-way consistency. Let us listen closely to the core understanding of his view on Satya as proclaimed through this Sanskrit verse: "yathārthe vāṅ-manase; yathā dṛṣṭaṁ yathā'numitaṁ yathā śrutaṁ tathā vāṅ-manase." — Yoga Sutra – Saadhana Paada, Sutra 30 – Vyasa's commentary. Translated simply, this means that "what you say should correspond exactly to what your mind thinks; the reality as it was directly seen, or logically inferred, or heard from a reliable source." That sounds like a standard for consistency, doesn't it? But Vyasa does not stop at mere mechanical consistency. He immediately adds a second ethical filter: "speech must be uttered not to deceive but for the absolute welfare of all living beings." Vyasa moves on to state that "if speech causes unnecessary harm, cruelty, or suffering to creatures, even if it is 100% factually accurate, it is not considered as Satya. It is, in reality, a sinful act." This is a highly sophisticated form of speech called Asatya, which is the Sanskrit word for untruth or falsehood. Asatya leads to deep spiritual degradation. Satya is a living, breathing, structural concept. It demands an absolute, beautiful harmony between three distinct pillars of your existence: your underlying thought, your spoken word, and your physical deed. If any one of these pillars bends, the structure of truth collapses. A well-known narrative in the ancient Indian epic Mahabharata captures this distinction beautifully. Dronacharya was the indomitable commander of the opposing army in the Mahabharata. He was slaughtering the forces of the heroes and was completely unstoppable. The only way to defeat him was to break his spirit, and the only way to do that was to make him believe that his beloved son, Ashwatthama, had been killed in battle. To achieve this, one of the heroes on the defending side slayed a massive war elephant named Ashwatthama. Then they approached the commander with the news. But Dronacharya, knowing the deceptive nature of war, refused to believe anyone except Yudhishtira,—a king renowned across the cosmos for his absolute, unblemished commitment to truth. Dronacharya asked him directly: "Is my son Ashwatthama dead?" Yudhishthira replied with literal, factual words: "Ashwatthama is dead." And then, in a soft whisper, he added: "…the elephant." Factually—Yudhishthira did not speak a single falsehood. An animal named Ashwatthama was indeed dead. The statement correlated perfectly with an event on the battlefield. But according to the definition of Satya, Yudhishtira committed a profound, monumental lie. Why? Because his internal alignment was broken. His thought was driven by a desire to deceive the commander; his word was structured to mislead him; and his deed resulted in an absolute collapse of trust. It caused a father to drop his weapons and meet his violent demise. The three-way consistency was shattered. The fact was accurate, but the intention was not. So, it was not Satya; it was Asatya. It is no coincidence that the epic records that at that exact moment, Yudhishtira's chariot, which used to miraculously float four inches above the earth due to his virtue, instantly dropped to the mud. The weight of speaking an unaligned fact dragged him down to earth. What is not explicitly explained by the Mahabharata but questioned by many was: "Was the lord incarnate Krishna also a liar since this suggestion of deception came from him?" That is where the subtle difference lies. Unlike Yudhishtira, Krishna's intentions were benign. He had no enmity with Drona and nothing to gain by eliminating him. His only intention was to prevent unnecessary bloodshed caused by Drona on vast multitude of soldiers who helplessly fought for their masters. So, a single act of speaking a fact has multiple points of view. It can be seen both as truth or untruth depending on the intention of the speaker and the consequences. This rigorous, elevated standard of truth was not seen as a heavy burden in ancient times. Instead, it was viewed as the very foundation of social trust and the true cornerstone of righteous living or Dharma as it is called. When we look at our world today, we are seeing the catastrophic consequences of abandoning this vital distinction. We are drowning in facts but starving for truth. We have politicians, massive corporations, and internet influencers who hire armies of lawyers and PR teams to ensure that their public statements are "factually defensible." Yet, their underlying intentions could be entirely deceptive. They tell us half-truths, selective statistics, and curated data. They operate in the realm of isolated facts while living a life of utter, systemic Asatya. Let me remind you that your credibility is not determined by how many facts you can aggregate to defend your position. Your intelligence is not measured by how cleverly you can debate using data. Your true credibility is determined solely by the purity of your alignment. Ask yourself tonight: Are your thoughts, your words, and your deeds all pointing in the exact same direction? And most importantly, is your speech serving the collective welfare of those who are listening to you? In our next episode, we will pivot from this philosophical foundation directly into the psychological reality of our daily lives. We will analyze the hidden, uncomfortable reasons why human beings, despite knowing the beauty of Satya, consistently choose to avoid it—and the invisible, long-term harm this avoidance inflicts upon our collective psychology. To listen in your language click the link below and choose the audio track -------------------------------------------------------------------- If this resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe. © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

3. 18 Sept 2026

   [English] Audio Book – Let us know Yoga better.

   window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-8HXGBD0CVC'); [Preview books] [Borrow books] [Pause] You are listening to the audiobook, "Let us know Yoga better", published by divine voice publications. This is the first part of the series, "The Complete Science of Yoga". The original English book is, "The ultimate book on Yoga : All that you want to know about Yoga". Authors – Dr. King and Swami Satyapriya. Yoga: Is it merely physical exercise, or is it a science that goes beyond that? var hello = document.getElementById("Hello"); hello.addEventListener("ended", function(){ var audio = document.getElementById('Audio'); audio.play(); }); var audio = document.getElementById("Audio"); audio.addEventListener("ended", function(){ var thankyou = document.getElementById('ThankYou'); thankyou.play(); }); document.getElementById("playAudio").addEventListener("click", function(){ var audio = document.getElementById('Audio'); if(this.className != "is-paused"){ this.className = "is-paused"; this.innerHTML = "Play"; audio.pause(); }else{ this.className = "is-playing"; this.innerHTML = "Pause"; audio.play(); } }); In today's fast-paced life, peace of mind is becoming an illusion. But the answer lies within us. This book series introduces a fascinating link between the ancient tradition of yoga and modern neuroscience. How can yoga postures change not only our body, but also the way our brain functions? How can we reduce mental stress through meditation and explore the experience of bliss? This book series, "The Complete Science of Yoga", is an attempt to examine the three-thousand-year-old path of yoga against the touchstone of modern science and explain it in simple terms. This is a comprehensive guide to improving the quality of your life, increasing concentration, and exploring the mysteries of the mind. The major attractions of this series are: • Scientific perspective: An analysis of the relationship between yoga and the brain. • Practical steps: Simple ways to practise meditation and improve concentration. • Historical background: The three-thousand-year journey through which yoga has evolved. There are nine books in this series. They are: Part 1. Let us know Yoga better.: The present book. Part 2. The Science of the Brain That Helps Us Understand Yoga. Part 3. How to Reduce Mental Stress? Part 4. How Do Yoga Postures Improve Health? Part 5. How to Sharpen Concentration? Part 6. How to Meditate? Part 7. What Happens When We Meditate? Part 8. Is There a Mind Beyond Our Brain? Part 9. What Is the Ultimate Goal of Yoga? Come, let us understand yoga correctly. ...... These days, it is rare to find someone who does not know what yoga is. Almost everyone naturally agrees that yoga is highly beneficial. Many yoga gurus have also written books about yoga. Some of them have become very popular. But if we look a little more closely, most of these books talk only about the particular 'forms of yoga' promoted by those gurus. In addition, most of these books explain yoga from a prescriptive point of view. Yoga is portrayed as a belief system, like a religion or other belief-based practices. For example, when these books talk about postures or breathing exercises, they certainly mention their health benefits. But it is rare for them to logically explain how those practices produce the claimed results. Very little practical evidence is provided in support of their claims. Some gurus overwhelm readers with exaggeration, throwing together numerous ideas and viewpoints that contradict one another, without explaining them. They use terms such as cosmic energy, superconsciousness, transcendental awareness, and so on. But what these terms actually mean is rarely explained or defined. Using modern medical terminology or vague analogies related to theories of quantum physics, these gurus attempt to give a scientific façade to their mysterious theories. This kind of explanation of yoga creates two major problems. The first is that, without clearly understanding the basic mechanisms behind yoga, it is difficult to derive its full benefit. The second is that a system that is not properly understood becomes distorted over time and loses its significance. What we need is a system of yoga with clearly defined and sound principles. A system that can, as far as possible, be tested objectively. A system that produces reliable and predictable results. Does the yoga we see today meet these standards? For most people, yoga means a body-centred practice involving certain postures or breathing exercises. The usual purpose of such people is to maintain physical health and fitness. Health and physical fitness are certainly important. But yoga is not limited to that. Yoga has a wide range of applications, beginning with general improvement of health and extending to stress reduction, increased concentration of the mind, development of mental abilities, the experience of inexplicable bliss, ultimate realization, and finally, the creation of a more peaceful and livable world. But some of these are not the actual goals of yoga. They are merely by-products that naturally arise when yoga is practised sincerely. We will see this later. Yoga has a long history extending over thousands of years. Over time, yoga has undergone many changes and taken on many new forms. What is presented as yoga today is only a condensed version of the vast tradition of yoga. So, what is true yoga? Patanjali, who is widely accepted as the originator of yoga, defines yoga as follows: "Yogah chitta vritti nirodha". Yoga means controlling the activities of the mind. – Yoga Sutra 1.2. That is, yoga is about bringing the mind into a completely peaceful state. But having a peaceful mind is not the ultimate goal of yoga. Calming the mind is merely a method, a means of reaching some state that is beyond the mind. We will see what that is later. As becomes clear from this second sutra of Patanjali's Yoga Sutras itself, yoga is primarily a system focused on the mind. Many of the elements that we see as yoga today have very little place in it. Let us now enter a little more deeply into this original yoga propagated by Patanjali. Patanjali's yoga is described in his work, the Yoga Sutras. It is a collection of 195 sutras in total. A sutra is a concise expression that conveys a profound meaning in very few words. These sutras are divided into four chapters. They are Samadhi Pada, Saadhana Pada, Vibhuti Pada, and Kaivalya Pada. The divisions between these chapters are not very clear. The subjects often flow across the boundaries of the chapters. It appears as though what was originally one continuous work was later divided by someone. The first two chapters contain the central elements of the Yoga Sutras. They discuss the fundamental principles and methods. Since the remaining chapters appear to be later additions, I generally focus on these first two chapters. According to the opinion of most people, Patanjali's yoga was propagated around 200 BCE. Some place it in a later period, between 400 and 600 CE. But based on the reasons I will explain later, I hold the view that Patanjali lived around 200 BCE or earlier. I am not very rigid about these dates. But sometimes chronology helps us understand how ideas flowed from one stage to another. This is useful for understanding how the yoga of today acquired its present form and what factors contributed to it. The main subject of Patanjali's yoga is gradually bringing the mind to a state of complete peace. Its purpose is to realize the ultimate truth of our individual existence. Meditation is prescribed as the path to reach that goal. There is only limited mention of physical postures and breathing exercises in this yoga. They are regarded merely as preparation for meditation. Improvement of health was never the goal. Patanjali's yoga has eight stages. It is called Ashtanga Yoga. In brief, these stages are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Considering Patanjali's definition of yoga and the importance he gives to meditation, it appears that the origin of this yoga goes back much further than Patanjali. Perhaps thousands of years before 200 BCE. Buddhism, which existed about four centuries before Patanjali, also had meditation practices similar to Patanjali's yoga. It too had preparatory stages such as Yama, Niyama, and Pranayama before meditation. For that reason, I also refer to those practices as yoga. I suspect that Patanjali may have been influenced by these Buddhist practices and ideas. Or it is possible that both had a common origin. It is also not correct to say that yoga or meditation practices began with the Buddha himself. Meditation techniques existed even before the Buddha. The Buddha may have systematized them and made them more practical. For example, the Bhagavad Gita mentions many kinds of yoga. There, the word 'yoga' is used in a very broad sense. In particular, it speaks about Jnyana Yoga, Karma Yoga, Dhyana Yoga, and Bhakti Yoga. You can listen to this book completely free of charge by following the instructions given below. ------------------------------------------------------------------------ Click https://t.me/+vo5sZQ7L_75iOTc1 to listen free (only limited slots available. So, hurry). If you miss that, you can purchase the book at a highly discounted price at https://tinyurl.com/mylibrary1234 -------------------------------------------------------------------- Click below to listen in your own language (select the audio track) If this resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe. © Dr. King, Swami Satyapriya 2026 p { margin-bottom: 0.1in; direction: ltr; color: rgb(0, 0, 10); line-height: 120%; text-align: justify; }p.western { font-family: "Arial", serif; font-size: 14pt; }p.cjk { font-size: 14pt; }p.ctl { font-size: 14pt; } You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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