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God incarnates on this planet for the sake of the entire planet—not only for humans, but also for animals, for the trees, for the rivers and oceans, and the lakes—because God does not make any differences. He comes to maintain everything again in its original form. To bring it into its original form, there are two kinds of prayers: the silent and the loud. This prayer is prayed by all creatures, not only humans. The screaming of an animal when you are torturing it, when those animals are suffering, when they have pain, is a prayer in their language; they call God for help. They also pray silently when they are in trouble. Therefore, it is said, "ahiṁsā paramo dharma." In approximately Satya Yuga time, between Satya Yuga and Dvāpara Yuga, there lived a great saint named Dadhīci Ṛṣi. Dadhīci Ṛṣi said, "Do not do to others what you don't like to be done to you." The same was repeated by a great saint, Vālmīki, who wrote the life story of God Rāma before Rāma incarnated. He described when He would incarnate, where He would incarnate, in which family, what would be the name of the father and mother—everything. He described nearly every day of the life of God Rāma. And it happened that Rāma really incarnated. Vālmīki gave the name also, stating what it would be, and in which constellation He would be incarnating. Such a great saint is known as the Trikāla Darśī. Trikāla Darśī means the knower of three times: past, present, and future. They know everything from the past, meaning from the beginning of this universe. Crystal clear, transparent are their visions; they cannot make a mistake, they cannot be mistaken. Similarly, at the present time, they are alert, aware, conscious, and have self-control—control over the indriyas, control over the senses, over the indriyas, over the guṇas, over the words, and so on. At the same time, they know what will happen. Therefore it is said, "Candra taly, sūrya taly, mahāpuruṣaṅkhyā vacana kabhī na taly." Even the moon and sun can change their path, but the words of the great holy saints will not change. That's called Guruvākyā. Those who understand Guruvākyā will be successful. Therefore, in order to understand Guruvākyā, we must go to satsaṅg. "Sat-saṅge suddhare satsaṅga." Even an ignorant person can become a wise one in the satsaṅg. Through the satsaṅg, you will understand what the Guru or the saint means and what the words of the master mean: who is the Guru, who is the saint, and what the word of the master means. Do not take it otherwise. If you understand the Guruvākyā, you will be able to do the Guru-sevā. There was a great holy saint named Śukadeva Muni. From his very young age, childhood, he knew all the śāstras, Vedas, and all scriptures. He was one of the greatest preachers ever incarnated in this world. If someone speaks beautifully, nicely, as a small child, we see he must be an incarnation of Śukadeva Muni. Śukadeva Muni was the son of Vedavyāsa, the Vedavyāsa who dictated the Vedas—before, the Vedas were not in written form. It is said that sixteen years of service to God and one minute of service to the Master is more than sixteen years of service to God. Śukadeva Muni said that he experienced this, so Guru-sevā is greater than what you call God-sevā. To do the Guru-sevā means you are serving a living God, but again, you will not understand this because you are not that fortunate one, not that blessed one, that you can understand Guruvākya. If you will not understand Guruvākya, you will not understand the sevā. Then there will be constantly questions rising in your mind: why, what should I do, why it happened, what should I think, and so on and so on—completely confused. This is called jāla. This is an inner prison; you are caught by the net, like a fish is caught in the net. We are caught by such misunderstandings, and there is no way out. If so, then there is only one key, and that is the key to understanding Guruvākya. Whatever He says to you, it will come true, and it is true. You know, there are two in this world; one is called Pārasa Stone. When you touch iron to the Pārasa, or Pārasa to the iron, then that Pārasa, through its power, changes the iron into gold. The second is the master. But what is the difference between a master and Pārasa? Pārasa can change the iron into gold, but the Pārasa cannot make the iron into a Pārasa. But a master can make a disciple a master. That's the difference. A professor makes you a professor. During the studying, you had a very hard time; often you were angry at your professor at university, you didn't like him or her, but on the face you were smiling, "Yes, sir," and inside saying, "My God, this is terrible, only two years more." But the day will come and you will become a professor, then the work of your professor is completed. So a master makes a master; Pārasa can only make the iron into gold. Again, if you understand the Guruvākya and unconditionally you serve the Guru, that's called sevā. When the sevā is completed, then through the sevā, the Guruvākyā changes into kṛpā. And "mokṣa-mūlaṁ guru-kṛpā." Only through the Guru's kṛpā is mokṣa attained. Otherwise, no mokṣa. Therefore, serving the master means it is a sanātana value, meaning serving the living God. So the prayers animals are also doing silently and loudly, but we do not understand their language, and therefore we misuse them, we abuse them. When you eat the meat, you are the killer, because the animal is killed because you want to eat. The human mouth is not made for dead bodies to eat. In the śāstras, dead bodies should be eaten by the rākṣasas, dānavas, and those animals who do not have the consciousness of purity and impurities. For humans, it is not meant to put dead bodies in the stomach. Therefore, a great philosopher from England said, "Why should I make my stomach a graveyard for slaughtered animals?" A human who uses this part which God has given between the two ears, logically, if they will think, will not put a piece of meat in their mouth. For that person, naraka is ready, not svarga or mokṣaloka. This is an eternal and bitter truth. Therefore, innocently, in ignorance, if you have done it, you have done it. And that's why we said to pray to God. But now you have heard it. Now if you do it, then this karma will be doubly strong. Before, it was innocent, but the law says if you drink poison consciously or unconsciously, the poison will affect the body. The same thing was said in the Rāmāyaṇa: the root of dharma is dayā, mercy. And the root of sin is your ego: "I do what I like." They are saying this, what they want to say: "We must do like this; we must eat animals. If we will not eat, the whole world will be full of animals. Then where will we live?" Therefore, it is said the animals will eat animals. Yes, I do agree with that. Are you in the category of animals or of humans? It didn't say humans will eat animals. Animals will eat animals. On one side, you said "human," humanitarian, human service, human society. Now you are separating, discriminating. But when the question of eating comes, then you join them. This means we do not use this part of the body. Zvířata budou jíst zvířata. Ale člověk se zastaví a promyslí si to. Řekne si, pro Boha, co to dělám? Recording location: Czech Republic, Strilky, Mantra Anushthan