TV Channel

Thank you, dear Skvaral, for this very interesting lecture—food for life. We now say food for health, not food for life, but food for health. Thank you. We have known each other, I think, for about 35 to 37 years. At that time, there was a different government, and people were less informed about the vegetarian diet. But I was surprised to find here, in the middle of the communist countries, someone who is completely vegetarian. I was surprised. I then asked his wife, and she was also vegetarian. And when I asked his eldest daughter—now she’s not so young—she was also vegetarian. So I felt very safe to eat in their house. He is struggling or working very hard for the health of the nation, the Republic of Czech. And now he’s spreading throughout the world. I would advise you to invite him to different countries, to different centers, if you have time—not for one day, but at least for a weekend workshop—because he has experience. It is he who brought vegetarian menus to hospitals and schools. So, there were many questions about health, and the answer is there. Thank you very much. When we hear such a lecture, we think very seriously and would like to act. But when we come to the dining table, we forget Mr. Skvaral. That is our case. So if you would like to be healthy, do it. And if you don’t or can’t, then live life with your beautiful illness. Thank you. As he also mentioned, yoga practice is very important. Yoga and Āyurveda, which means nourishment, are parallel. This was meant for a healthy body, a healthy mind, and a healthy spirit. Many great people wrote about food and health, and now also many people are working for food, nourishment, and research. The whole world now knows that organic food is healthy, but still, they are not able to implement healthy food. How many millions of tons of pesticides are used around the world? There are some countries that have a law, so that farmers complain; if you create one organic farm, the neighbor farmers complain. Food companies are trying to have healthy food, but they can’t. It has become a big business. We consume more than we need, and that’s a problem. Anyhow, we shall think it over. Yoga and all the spiritual techniques were also created and given by great saints, free of charge. God said, "I give the body all the functions and elements free of charge. If you are happy, if you are content, and if you are joyful and very kind, it doesn’t cost you money. God gave you freely. And if you are angry, jealous, hateful..." Greed is also given free, but the price will come after. That will be hard to pay back as karmic, and the rest of that, God postponed. Then He manifests in the form of the ṛṣis or the saints and brought this beautiful science of life—like Āyurveda, nourishment, yoga, spirituality, mantra. Everything is given free to humans and other creatures. And it is said: do not misuse. But now in Kali Yuga we deny this, and we are not only misusing but being manipulative. We also have a system now. You make some company or some non-profit organization, which constitutes it as non-profit, to help all needy ones—animals or humans, the environment, etc.—with no compromise. But people begin to manipulate something, which is not correct. Karma will come back. That spiritual science which brought yoga, if you use this yoga in the wrong way, then it is a sin. When I first came to this country five decades ago, there was only one or two systems of yoga. And now, in every corner, there is one system. In every hotel, there is one system. On every beach, in every holiday place. And Āyurveda too. On the beach in summer, the Adriatic Coast for example, people have a little tent and offer Āyurvedic Abhyaṅga for 25 to 30 minutes, and it’s 58 euros, or maybe more now—it was like that 8 years ago when I saw it. So, that is not doing something good. What is Abhyāṅga? It’s a little massage. Tell your husband he will do a nice massage, and you can give him pocket money, 50 euros. He will be very happy. Similarly, yoga has many different names, and people who don’t know about it think this is yoga. So it is a pity. Very pitiful. But what to do? The Ṛṣis know their vākyas come true. In that way, those who are doing this will not be happy. So we are very happy or proud. I am proud of you. For years and years, you teach first-hand yoga—what we call yoga in daily life. Many of our teachers are teaching, and not only that, they will get more karmic benefit. And many are mixing, putting in their half-knowledge. So Mahāprabhujī said, "Half-knowledge is more dangerous than no-knowledge." Temporarily, they are happy. As Mr. Skvaral said, you buy three big ice creams or cakes, sweets. Three is too much, and two is little, and one is like nothing. But this one, which you think is nothing, your body accepts. That body will adjust and digest. But when you take three or two, the body system will not accept. And whether you believe it or not, when you swallow it, after the vocal cord, the taste that you want to enjoy is not there anymore. Only this is a small part of the body. So we are the slave of this all, śvadindriya, the sense of taste. So if you are teaching authentically under such spiritual lineages and with proper seriousness, then you will get good karma. You know, in the last century there was one master, Paramahaṃsa Yogānanda, and his disciples who are following that mission practice exactly and correctly. And they are doing it. They understand spirituality. They don’t go to certain blim-blam yoga. Just now I saw in a newspaper in Austria—last Saturday’s newspaper, because I saw it on the aeroplane—a big article, two pages. And with good yoga, they don’t give even four centimeters. And that’s called Naked Yoga. And of course, who would like to see a naked man? No one is interested, so congratulate women that everyone wants to see them naked. So there were four or five pictures, completely naked. I wanted to read what they are writing, but my neighbor was saying, "Oh, the Swāmījī is interesting." Another problem. So I just called and went the other way. But someone whom I told read it, and it’s written that in India they practice like this. I can tell you, except two- or three-year-old children, maybe they are running naked and practicing. But no one is like this. Yeah, maybe in their own room under four walls. So how people are spoiling, destroying the divine science. Karma will come back. So better not to teach anything than to give someone wrong things. If you can’t give the nectar, don’t give poison. If you can’t say good words, don’t say bad words. If you have nothing good to speak, at least don’t speak bad. And if you can’t speak badly, then at least don’t hear the bad. And if you can’t hear the bad, then at least don’t look at the bad. I mean, not that naked women are beautiful, very good. And men are also very beautiful, but nobody puts us in the newspaper—except Nāgabābā, in Kumbh Melā. So, thank you. Follow, and if so, eat the food of immortality, which also gives a happy, relaxed, healthy, long life. Human life is not given for all that we were talking about. It is given for higher knowledge. It is given for higher achievements. It was given for becoming one with that God, whom we have not seen and we will never see, because how you want to see God is not existing. And when you see God, you will say, "No, that cannot be." But the day when you will get realization, then you will see God. So, you know, a very famous swāmī or yogī in the last century, Swami Vivekananda—everybody knows him—and his master, Paramahaṃsa Rāmakṛṣṇa. Vivekānanda went to many masters and asked them, "Have you seen God?" So someone said, "Yes, and how, and this, and that." So he heard about Paramahaṃsa Rāmakṛṣṇa in Kolkata, and he came to Rāmakṛṣṇa and asked, "Master, have you seen God? When? If so, then when and where?" He said, "I saw God many times, and even now I see God." He said, "Really? Where?" Paramahaṃsa Rāmakṛṣṇa said, "I see God in you." "You see God in me? Of course. Can you show me?" "Yes, you see, but you don’t see." These words, this answer of that great saint Paramahaṃsa Rāmakṛṣṇa, changed the entire feeling, opened the door wide in his search. And Rāmakṛṣṇa put his hand on the head of Vivekananda, and he could see—that ātmā, that God. So, my dear, yoga, or human life—sorry, human life—is given to open the curtain which limits our visions and which limits everything. Mala, vikṣepa, and āvaraṇa. In yoga, mala is impurity. Impurity means the dress is not cleaned. There was one person, and his dress was smelling. He didn’t change, and I asked, "Why don’t you change your dress?" He said, "I’m very afraid that someone comes near to me." So this is the way to keep a person away. Yes, there’s also technique. So he said, "When I’m sitting somewhere meditating in a group, some people stand up and go far." But inner purity is important—your inner feelings. If with little things you are offended, how poor you are. How many wounds you have inside. How much pain you have inside, how much you are tortured inwardly, that one word someone told you something or didn’t accept your opinion, and you are offended—you are not far on a spiritual path. So human life is given for God’s realization. But it needs inner purification, and it has given dharma to the humans. Every creature, including the vegetation, stones, mountains, oceans, and rivers, they all have their dharma. If a river does not flow, nobody will say it’s a river; it’s a lake. That flow gives the name river. So, human dharma is to follow certain principles, to fulfill your dharma. And these are the four pillars of dharma: dharma, artha, kāma, and mokṣa. So dharma is the discipline, the principle. As a human being, what should we do and what should we not do? So it is not a matter of eating, but what you are eating. When you eat meat, think it over. What are you eating? From where did the food come? It has killed some creature, some living being. And how was he killed? He or that animal did not give you life freely. But you took the life away. God gave life, and you took it away. If you can’t give life, you have no right to take life. So, what was the pain of the mother of that meat which you are eating? Definitely, that mother did not give birth to that baby—maybe the camel, or the tigers, or the deer, or any animal. So first sin: you kill the child of that mother and that father. This is the first; it’s a sin. Secondly, you kill the brother or sister of others. If someone will kill your brother or sister, what will be your reaction? And the third: God created and gave life to that one. With what right do you kill that? And the fourth, fifth point—you know what will be the consequences: pain of the mother, father, brothers, and destroying God’s creation. All this karma will come to the one who consumes this meat. When you see this on your plate and you analyze that, you can’t even see. The tears will come. How much pain this creature had to go through. You take the fish out of the water, hanging hook in the throat. Let’s play theater: you become a fish, and one puts a hook in your mouth and brings you out for everyone to see. I think you will be already the dead body. What is the pain in the throat? Unbelievable. When we swallow something down and it gets stuck in the throat, we are coughing and coughing. Unpleasant. So the human dharma is to understand the suffering of others. Do not provoke negative feelings in someone, and do not inspire someone to harm others. If you can’t do good, at least don’t do bad—with your words, with your eyes, with your ears, and with your stomach, with your selfishness and ego. If somewhere fire is burning in some house, don’t pour fuel inside, but put water to calm down the fire. Therefore, there is one song they have in one film from Assisi: "Lord, make me the instrument of your love. Where there is pain, may I bring them happiness. Where there is sadness, may I bring joy." And you know that. So, how many times do you try to bring joy to an unhappy one? Of course, our good friends, yes. That is selfishness. But love is that which you bring even if you don’t know the person. Love. Many people in the war died, but we feel love toward those who were left behind in the famine. Dharma-rakṣita-rakṣita-ha. If you protect your dharma, meaning keep your principle, the human quality, then that dharma will protect you. So don’t think that dharma will not protect me. Therefore, it is said: "Dharma, dhīraj, mitra, or nārī, āpat kāla parakāyun chārī." Dharma is the first pillar, the strong foundation of human life. And the second pillar is artha. Artha means the material means, that which you can give. When someone comes to your home, you should be able to offer a cup of tea, a cup of milk, or water. If it’s cold, a blanket. But from where do you get a blanket? From where do you get tea? You have to earn some money to give. So we work to give something. Maybe in previous times there was no money, but the whole village was rich. Whoever had a few cows gave milk to everyone. Whoever had a good vegetable garden gave the vegetables to all. Whoever had crops, good crops, wheat, etc., gave to everyone, so everyone had enough. No one was hungry; nothing was missing. You had everything. There’s one apple, one orange, one pear, one plum, and one tomato—five. Now I cut the apple into five parts. I give one piece to the other four, and one I have. The one who has an orange opens the orange and gives one to everyone. Who has the pear cuts it in five pieces and gives the other four one each. And who has a tomato also cuts it in five pieces, so everyone had five. Everyone had. So that was the old principle: the one hand was the other hand. So, being able to give something is called artha. So, give. Helping hands have more value than folded hands. Give. So Tulsīdāsajī said: "Tulsi kar par kar kar, Tulsi dāset." Keep your hand over other hand, meaning be generous, give, give. "Tulsi kar par kar kar, par kar kar na kar." Don’t be the beggar. "Nebuď žebrákem. Tā dyn par kar kar, tā dyn maran kar." On that day, like you have done nothing and you work nothing and you are only like a beggar, then it’s like a date. "To will see kar par kar kar, par kar kar na kar, tā dīn par kar kar, tā dīn maran kar." Good? That’s it. Therefore, artha is what God gave us. And in the last yugas, we humans are used to a more comfortable life. You know where we are sitting, and in this part of Europe, there were some tribes living called the Neanderthal, and they were living under the rocks, with no cloth, cold, no heaters. But they were healthy; they had muscles; they were a little smaller, going like this—Neanderthal. And if we spend only one night under some cold rock without anything, then we will be in the case of pneumonia, that’s it. So our immunity, our way of living—we are not capable to go back. So everyone needs the centers. So give dharma, artha, then comes kāma. "Karma, yogaha karamsu kauśalam," Bhagavān Kṛṣṇa said in the Bhagavad Gītā, the third chapter of Karma Yoga. "Arjuna, your practicing of yoga will be in the yoga chapter where Krishna asks him to practice yoga. It will be successful with niṣkāma karma." So both fruits are there. Good fruits are niṣkāma karma, and troublesome are selfish karmas. So "karma, yoga karmasu kauśalam." When you will practice yoga, then, as he said, "yoga agni, karma dagdhani." Through the fire of yoga, or power of yoga, all your karma seeds will be burned. Therefore, this planet is called Karmabhūmi. So your Janmabhūmi and Karmabhūmi and Dharma-bhūmi. So your dharma-bhūmi is where you were born. Karma-bhūmi is where you now work and do good or bad karmas. And the dharma-bhūmi is where you fight against the āśṛṣaktis and protect your positive devī śaktis. So the first begins in the Bhagavad Gītā, the first śloka: "dharma-kṣetre kuru-kṣetre." In the dharma-kṣetra, where Kuru-kṣetra, the land place is called Kuru-kṣetra, the land of the Kurus, where the Mahābhārata took place—they were not fighting against anyone, but they were fighting for the Dharma. So Dharma and Karma: Dharma Bhūmi, Karma Bhūmi, Jñāna Bhūmi, and these all are adorable for us. This is your dharmabhūmi, āśram. You are sitting and coming to know what dharma is. So, dharma and adharma. Dharma is pure, and adharma is the sin. So, dharma and karma, these two, are very important words in Buddhism too. And the monk, also known as Dharmachārya. The Buddha was Sanātana Dharma Hindu. He was the son of the warrior, the king, but when he got enlightenment—before he was Siddhārtha, but Buddhi, the Buddha. Bodha means knowledge, intellect. When this intellect was enlightened by that wisdom, then you call bodha. Bodha means knowledge. So either you have bodha or you don’t have bodha. You broke a very valuable flower vase because you did not know. You did not have bodhi about that, or you did not know that. That’s ignorance. But when you have bodhi, then your buddhi is enlightened. So enlightened, intellectual, or that intellect is known as enlightened, it’s called bodhi. So therefore, the Buddha means the enlightened one. So it is a branch of Hinduism. The Sikhs, the Jainas, the Buddhas, many, many. And all other dharmas, maybe Islam, Christianity, or Judaism, all are within the Sanātana dharma’s range. You know, there is one fruit called granite apple, or anār, yes. And when you take the skin out, or you peel it, inside there are so many beautiful seeds like rubies. These individual seeds, they are individual religions, and that cover, the soul over, that is sanātana. So sanātana doesn’t belong to someone. It is that one which, under this umbrella, all are surviving, growing, and doing the same work of God. That’s why Sanātana Dharma is universal, not man-made. Your heartbeat, this is called Sanātana Dharma. Your blood circulation is Sanātana Dharma. They are all veins and nerves, arteries, everything. This is the sanātana dharma. That you can see through your eyes, good, is sanātana. The entire body is living in sanātana. So this is the principle, this is the dharma. And this relies through karma. Then the door to mokṣa is open. So dharma, artha, kāma, and mokṣa—these are the four pillars of human life. Zbytek zítra. Karma. Thank you for watching.