TV Channel

How are you, everybody? Was the walk good? Tomorrow, most probably after prayer, we will go. So, around nine, you are back. Wash yourself and have a cup of tea or anything. Do your āsana or something before the sun becomes very hot. This is a purification for the Anāhat Chakra. The heart is suffering. One cause is from our nourishment. Second, no movement. Third, mental imbalance. Fourth, the sādhanā: positive thinking, and taking care of your heart. Prāṇāyāma is the best, walking is the best. And these particular āsanas—not all—which circulate the blood pressure or the blood circulation in a proper way. The modern conception of diet is researched, scientific; I studied about that. But still, it cannot compare to the way of diet and living from a hundred years ago. From childhood, by nature, we knew parents; we knew our mothers knew what we should eat and what we should not. What we call grandmother’s kitchen. In every household, the kitchen is a kind of chemistry shop—an apotheca. Immediately, the mother knows what the child needs. My mother had a very nice remedy for small children, till one year old or eight months, for the stomach. It was a very good remedy. I don’t remember; I was only having it. It is a kind of nut that is called in India Beda. Harde, Beda, and Āmalakī, these three. In Āyurveda we call it Triphalā Cūrṇa. Triphal means three kinds of fruits. But when and how to do that, only mother knows. They were giving it, not with a spoon, not with a cup. They all had it in the kitchen: one little shell, what you find on the beach, and that was the measurement, and very nice as a spoon for a baby’s mouth. That is very good. Other different metals change chemicals. Since the modern diet introduced that you should not eat butter, you should not eat that, you should not eat sugar—since that time, when you don’t eat sugar, more diabetes appears in humans and animals also. But house pets, since we don’t eat good butter and nice milk, fresh milk, we have a high level of cholesterol. Because now the body is producing it, and when we take it from outside, then the body digests it because it is a foreign material, a foreign thing. So, the body concentrates first to digest all this. We have to come to the old way of living. For us, it’s too late because the body system has failed, which works too much, fighting between not having and having. So, those who don’t eat any fat at all have more cholesterol. Yes. Anyhow, the Anāhat Chakra: we have to take care of our heart. The heart is divine, the heart is pure. So, Anāhat Chakra, which has a beautiful color, a reflection of pink and yellow, mixed—a very nice color. And it opens into the blue. That’s inside. But if we make an operation, we will not see it. We will see the still blue. The muscles, they are more red, dark red, blue. The heart has a different kind of flesh than other parts of the body. Only a doctor can know every petal, the twelve petals of the heart. The Anāhat Chakra is given very positive qualities. At least once a day, our heart should open completely. Our heart is not open all the time. We are afraid to open our heart, yes. But if you are not afraid, then you should try. That time you will feel divine, and your meditation will be the best. Heart, sweet heart. What is sweet? Not this sugar, and not this honey, but it’s a different sweetness: happiness, relaxed. Without fear, everything is dear. It is sweetness. Anāhat Chakra is a leading power. Anāhat Chakra supports us very much to get Self-realization. That’s in our heart. So, the unfoldment of the petals of the lotus means it opens a new horizon for us. Here they describe the twelve petals. The quality of the heart, first of all, is joy. Only one petal opened. What? When the joy is there, then the other petals are a little bit moving. Competition is there: "Look at my quality." So, second is peace. When there is joy, there is no fear; there is peace. You should feel now. Eyes are open, very good. Sitting comfortably, very good. Listening to me, very good. Now, you should act with my words. Feel. This is a meditation: active meditation and passive meditation. Buddha used to practice more passive meditation to withdraw. But when you do too much passive meditation, if you have not fully opened your Anāhata Chakra, it can have a little bit of psychic problems. After a long time, a depression; that was the Buddha. Finally, Buddha came to know that there is nothing, nothing existing. All in illusion, and it was difficult to come back. In one place, it is written that when the Buddha got enlightenment, at that time he said he was traveling with his consciousness back to the past. Where did I begin? Where is my origin? So, how did it happen in this material world? The stone, the coal, the bacteria, water, plants, etc., until he came to his consciousness. His name was not Buddha, only Siddhārtha, Prince Siddhārtha. His father was a king and a Hindu—a Hindu king. So Buddha was a Hindu, Siddhārtha, born in the Holy Land, India. Now, buddhi means intellect. And that knowledge in the buddhi, intellect, is called bodhi. When you experience something, when you have an idea about something that you witnessed, you saw it practically, you know it practically. You know the path from Strelky to Brno by heart. You need not ask anyone, and you did not use the navigator. I know from Strelka to Brno. I know the way. So my buddhi has that knowledge, called bodhi. And that bodhi means knowledge, and so the knowledge is still the ātma-jñāna. So you may see ātmanubhūti, Self-realization, or bodhi. So the Siddhārtha had this bodhi. Now, from the Bodhā, this is Buddha. Then, teaching, the knowledge of the Siddhārtha becomes Buddha. So Siddhārtha was very humble and merciful, with very simple living. And he used to practice; it’s called Udāsī Mauna. Udāsī means sad, introverted. That sadness for him was Vairāgya. It means uparati. It’s called pravṛtti, nivṛtti, or uparati. Pravṛtti, vṛtti means our thoughts, our feelings, our desires. That we have desires, vṛttis in this world. Dṛṣṭi: how you look with your eyes. What desire you have in your eyes, like that your world will be. So it is difficult to maintain that vairāgya. Therefore, you have to withdraw thyself. So he was not looking at people’s faces directly, but looking down. Walking, so that no creature dies under his feet. He was not breaking the branch of the tree. Better he will go around the tree before he breaks some leaves of the tree. Not killing, not eating meat. That was a divine mercy of the Siddhārtha, and Siddhārtha becomes Buddha. Buddha means knowledge. So, after that, there is nothing. So you couldn’t find anything. So he said, "There is nothing more." But Śaṅkarācārya, there was both Śaṅkarācārya and Buddha; they had a contrary view. Śaṅkarācārya identified that ātmā. Ātma-Bodha, in the book of the Aprokṣānubhūti, he talks about Ātma-Bodha. There is coming Mūḍa and Bodha. Mūḍa is ignorance, foolish, doesn’t know anything. And Buddha is the knower, the knowledge. That is how it’s called the research or the play of the consciousness. But there must always be manana. Manana means think, think over. You have to give the result. If it’s nothing, you have to give the nothing. But it is said there is a nothing which exists as a nothing. This is the mantra of the science. And that’s why they are trying to call it research. So it is said, nothing is something, and what is something is nothing. This is a fight between Māyā and Brahmā, Jīvā and Brahmā. Therefore, that absolute one, one without second, to achieve that you need the Vairāgya, and you have to maintain the Vairāgya. And if you become a monk, a sādhu, and if you have no Vairāgya, you were the foolish one; you ran away from the world. You are selfish, you are lazy, you broke the principle of this creation. In this world, better you should have been born more children or work somewhere, grow the potatoes, the carrots. So the vairāgya of the Buddha was great. Similarly, Vairāgya of the Śaṅkarācārya, many, many people. So, when Vairāgya comes, automatically we become antarmukhī. Antarmukti means we withdraw ourselves, passive. So, pravṛtti, the word pravṛtti, which I told before: Para means outside. There is also Para-Brahma. So, how to use this one word in which content that meaning goes there? And vṛtti is desire. So desire means not bad. Now you have children, you have to work for your children. You have to finance their study. A guest is coming. You have to feed them. Buy the clothes. Pay the electric bill. Repair the car. Buy the petrol. Many, many things. Prapañca, that’s called Prapañca. And this Prapañca is the work. But if you go above that, Uparati, stay above. If you stay above, then you can’t get stuck into the Prapatti. You are sitting on the dining table, and the plate is on the ground. How are you going to eat? So that down on the ground is a pravṛtti, and here is a nivṛtti. So find a way to go to the pravṛtti. So, what you see, what you smell, what you touch, which color—that attracts our vṛttis, and therefore, in our eyes, either there are desires or love, vairāgya. Mahāprabhujī said very clearly, the whole Veda’s essence is in the bhajans of Mahāprabhujī, Gurujī. These four books, it is great. It doesn’t matter what kind of conference you have. The answer is in Mahāprabhujī’s book. So, about this, Mahāprabhujī also has the bhajan: "Ī Othamā Mahāprabhujī" bhajan. Prabhujī, vandanāraṁ satsaṅga, alai jahāja, parama guru svāmījī, māro janama sudhāryo. Āja dupaharī jāgame, mārī hari guru rākhī lāja. Dupaharī jāgame, mārī smṛti rākhī la. Nirmala means spotless, purity, pure thoughts. Bhavana candana śarīra, their body is like a sandalwood. So that the Anāhat Chakra opens, then, oh my God, all chakras are balanced automatically. All chakras are nourished from the Anāhat Chakra. So when in the eyes there is something not in order, then you put on black glasses, looking at me. But the view is on Gajānanda. So, directly or indirectly, you are hiding yourself behind the dark glasses. I have at least ten or fifteen sunglasses, but when I put them on, I feel so unpleasant. What will people think? "Oh, now he has the dark glasses." Yes, really. I put them on and off. Did you ever see me that I’m all the time having long time black glasses? Especially when someone comes, then I take them off. Because I have nothing to hide. There’s always a problem on the border: security check. Security check. And declaring what? You have everything with you. What to declare? So once I said to myself, "Next time I will have only a passport in my hand," and a little one in the underwear, and on the other hand, nothing to declare. After one hour, checking on the border of New Zealand, they found this much dry, maybe one-year-old, dry rose petals in one of my pockets. And they took the plastic glass, and really it’s no joke, and put it like this. Media camera came. And I say, what is interesting here? Do you want to video me or this? I mean, it is, it was, and it is. Avatārpuri had in his jacket also one little petal. It was not even half a centimeter, and of course, then the officer came. It was a new lady officer, you know. She wanted to get the points. So then her boss came, and he said, "Oh, it’s no problem, take it away. Sir, you can go." What do you call it, with a pin set and distilled paper box. So I said, "Next time I will have only a passport," and they said, "Nothing to declare." Then they said, "Yes, very good." Then we will transfer you into a mental hospital. They mean good. They want to protect their agriculture. So, many, many problems can be. Our forests have different kinds of bugs; they have different bugs. And you come inside and go to the shop, and you buy everything where things are rotten. I said, I invite you to Europe. So the first time they come to Europe—New Zealanders, Australians, Americans, Canadians—do you have any idea the first time when they come? They ask her all the time, "I have no form. Can I have a form to fill out?" So, you know how friendly good Austrians are. They say your passport is everything. You need not fill any form. You are welcome, enjoy. I have no fruits, nothing. They said, "No problem, we Austrians have a lot of fruits," anyhow. But every country has its reasons why. They will give me a hard time next time when I go there. They will say, "Mr. Swami, now the body is visited." But they are very friendly. They say after, sorry, but it’s an instruction we have to do. We protect against illness and this and that. Satsaṅga laya jaya parama Parama Guru Svāmījī, Māro janma sudhāryo. Āj ḍūbatī jagame, Mārī hari guru rakṣī hela. Āj ḍūbatī jagame, Hari samrāṭa rakṣī hela. Āpan miltā to Prabhujī hotī motī hā, Āp na miltā to Prabhujī hotī motī ha, Hare Hare hotī motī ha. Lakh chorā sī me javatā, lakh chorā sī me javatā. Janam janam Mahārāj Param Guru Svāmījī maru janam sudhāryo. Āj dhūbatī jagame, Māri Hari Guru rākhī lāj, dhūbatī jagame. Hari Samrāṭ Rakhi Lāj Maṇi Guru Namaḥ Śiṣya Dātu Maro dhanama suddharyo ho, aaj dhubati hi jaggame. Dhubati hi jaggame Mari samratta raha kihi laaj? Śrī Nārāyaṇa Puruṣottama Śrīdeva Puruṣa Bhagavān. Śrī Nārāyaṇa Puruṣottama Śrī Deva Puruṣa Bhagavān. Hare Hare Deva Puruṣa Bhagavān Śrī Deepak Kaha Nanya Devane Prabhu Deepak Kaha Nanya Devane Māra Supalabhaya Savakād Paramaguru Svāmījī. My birthplace is Suddhar, today I am drowning in the world. I am the king of the earth, today I am drowning in the world. Deep Nārāyaṇ Bhagavān kī, āp na miltā to Prabhujī hotī motī, hāṁ? Lakha caurāsī jāvatā meṁ janam janam, Mahārāj o Gurudev, if I would not have met you, or you would not have met me, then it would be a great tragedy. What kind of tragedy? Lok Chaurasi, 8.4 million creatures’ lives. I had to suffer lives and lives and lives. My Gurudev is like the Paris stone. He made the gold out of the iron. He made the crow into the swan while giving the mantra Sohaṁ. Śrī Nārāyaṇa Puruṣottama, Śrī Deva Puruṣa Bhagavān, the best in humans, the Nārāyaṇa, Deva Puruṣa Bhagavān, the Lord Mahāprabhujī. Deepakāhī Dhanīādevane Mahāprabhujī says, "Thank you, Gurudev." All my deeds, my sādhanās, all my struggles became successful. So pravṛtti and nivṛtti. Or nivṛtti. Nivṛtti means retirement. You have worked very hard. Now you go on pension. But people who are in pension, they have more tension. If not, then grandchildren. Then they know how much work they have. A neighbor comes and says, "Please, can you do this for me tomorrow?" You are in pension. Children bring your grandchildren and many things. So when you are in pension, then you should be in pension. Come to the Strelka. Finished, but the cheese of the pizza is so long, hanging from your Anāhat to the grand grandchild’s mouth. So we are hanging on the threads of āśā, hope. That hope is a walking stick. We are very old and walking like this. From the cradle to the grave, but hope is not fulfilled. Because that tṛṣṇā, tṛṣṇā is a great sufferer. That Tṛṣṇā is a queen, and she has so many lovers: anger, jealousy, hate, greed. They are her protectors. She is enjoying a beautiful villa of this body and bhogā, these tṛṣṇās. So what great saints said, the words: they researched, they measured, they experienced. They went through, then they sat together, the committee, and everyone agreed, yes, this is the tṛṣṇā. Then he said, "I’m not responsible." So, the joy, peace, kindness, patience, love, harmony, clarity, compassion, purity, understanding, forgiveness, and bliss. These are the twelve best qualities of the twelve petals of the Anāhata. Ending it finally, bliss. I am bliss, I am bliss,... bliss.... Ānandoham Ānandoham... Ānandam Brahmaṇo Brahmaṇo... So, the 12 petals of the Anāhata Chakra: beautiful, joy, peace, good days, patience, harmony, love, clarity, compassion, purity, understanding, forgiveness, and peace. Bhakti is the Śakti that comes after Śiva and Śakti. Inside bhakti, je śakti to prichádza za tým Śiva-Śakti. All the best, všetko dobré. Wish you a nice day, and see you in the evening, a uvidíme sa večer. Mahāprabhujī kī kartahī ke Om Śāntiḥ Śāntiḥ...