TV Channel

Our dear Mr. Amasinghe from London is a high guest of Swamiji, our Vishwagurujī, from London. He is very specialized in Āyurveda and naturopathy and more—I don't know more. He is a devotee of our Gurudev and our honored guest here. He will kindly come and speak to us. Hari Om Tat Sat. It is an absolute privilege to be invited again. Thank you, Śrī Mahārāj Jī. Thank you, everyone. I have something in my hand here, and you see a bucket of water. I am going to put this in the bucket of water, and when I take it out, it is not wet. I humbly ask you, what am I talking about? I have the same thing in my hand, and there is a fire burning here. I put this in the fire. After two hours, when the fire gets cold, I take it out. Sanātana Dharma, Āyurveda, Yoga—something that you cannot wet, something that you cannot dry, something that you cannot burn is your śarīra, your ātmā. This is what our foundation is. In Sanātana Dharma, in our historical roots, the people who teach you about jñāna—jñāna is the Sanskrit word for wisdom—the people who teach us jñāna for the ātmā is His Holiness. That is his function; that is all he does, to teach us wisdom for our soul. Many times people write about the science of yoga; they write Āyurveda is the science of life. I humbly would like to disagree with that. Science is something that you discover. Science is where you discover wisdom; you don't discover this. So this is the wisdom that has been given to us by the very ancient ṛṣis and munis and people who put all this together. When we want to talk about the science of Āyurveda or the science of yoga, we should actually be talking about the wisdom of yoga, the wisdom of Āyurveda. Because this is where we are making difficulty for our own selves. When we are talking to the parliamentary community, when we are talking to the policy-making community in the EU Commission and all other such places, we say to them, "This is science," and they say, "Okay, well, you prove to us what this science is." But this is the science as they know. This is the science that we talk about—the science behind the science that the Western authorities are aware of. Unfortunately, when it comes to the word, they want to use a reference. There is another word they use: evidence. So they say, "What is your evidence?" When we talk to them about the virtues of yoga, we talk to them about the virtues of jyotiṣ, virtues of Āyurveda and virtues of all other traditional sciences, they say, "Where is your evidence?" We cannot give them evidence because the evidence was burnt when Islam came into India. Takṣaśilā, the university, Takṣaśilā was burned down, and it took so many months to burn down all the paperwork. Then unfortunately, after the Mughal Empire, came the British into India. What they thought was that the way to sort out these Indian people is to change the sūtras, so they added things that were in their favor. We, the yoga community, the Āyurveda community, we are a community of compassion. Yes, we are a community of ahiṃsā. We are, therefore, people who respect life. Yes, we respect all life. For example, you have this man; it's a gross problem, a serious problem. He's waiting to go into the hospital to die. So he dies. There's another person on the other side who's waiting to receive a donor organ. So they say, "Oh, this is fantastic! We've done blood match and sample, so we're going to take out the kidney of this guy who's died and put it into this guy who is waiting for a transplant." It could be the kidney, it could be the gallbladder, it could be any apparatus. After two months, three months, after surgery, when the organ has been transplanted into the recipient, the recipient thinks, "Okay, well, I want to change the color of my turban. I don't want to wear white anymore, so I'm going to start wearing a different color turban," for example. Or, "I'm going to start playing some musical instrument that I never played before," or "I'm going to come up with some new lifestyle habit." I am sure that in your own time, you have witnessed, you have seen programs like this on television, and you have read about things like this in documentaries. So my question to my family this evening is that: what is that change? Because this is a dead organ. It's transplanted into a man or a woman who is alive. So why do the habits of this person change? It does change because the person says, "Okay, well, I don't like the color of this, and I'm going to paint a new color," or, "I don't like my car anymore; I'm going to sell my car and buy another car." So the habits change, or new habits come into this recipient who has received a donor organ. Just for discussion, things change when you receive an organ from a person who's dead, and that organ goes into a person who's alive; that person's habits change. Please check online and speak to your GP, speak to your doctor. He will tell you. Speak to somebody else. Are you with me? Some of you may have read about this. So, why? Why does it change? The United States is investing nearly 120 to 150 million U.S. dollars at the State University of Hawaii to try and research why do people's habits change when they have a transplanted organ. Now you're on the same track. We have five major prāṇas, which I'm sure you all are aware of, yes. Five major prāṇas, and we have five secondary prāṇas. One of the secondary prāṇas, dhānyamaya, is retained in the body when you are physically dead. The whole idea of the last prāṇa is to hold the body together. That is why in the traditional sciences, in sanātana dharma, unless and until you put the body and it has an interaction with agni, that final prāṇa does not leave the body. That's why we have cremation. Okay, thank you.