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Good morning, all our dear sisters and brothers. Welcome to our ashram in Střílky, Czech Republic. We are very happy that so many people could come here. It has been nearly a year of this situation around the whole world. The government asks us to stay at home so that this coronavirus slope can go away. What, why, how—it is very difficult to know. In every country, because people mostly gather in temples, churches, or yoga centers, they have asked us to keep silent and not gather in crowds. The government is doing good for us. Do not think that doctors are not good, or that politics are this or that. No, they are doing very hard work. Our doctors are trying very much, and the government is trying very much. All of it is for us. Whenever the time comes that they say, "Okay, now we can work in the shops," wherever it may be, they give us freedom. So we also, according to the governments, control how many people we should have, and we do not have more than that. We do not go against what the governments are telling. They have given us so much, and we are practicing. We are very happy. Again, when we come under this hall, it is a very divine atmosphere here. So many of our brothers, sisters, yoga teachers, and yoga students are all here—a crowd from this year—and see how happy they are. We are following and thinking very much about the next program. We are very happy, and we do believe God will give freedom to everybody; there will be no diseases. No country wants to prevent people from coming. Everyone is longing for the day when people will come to their country as tourists, or for factories, or for many other things. When tourists and others come, we are happy, the country people are happy, and it is a very great thing. We are all waiting for this again, for brothers from every country to visit every country. We are waiting very much, and it will be very good if we follow the instructions that the government gives. This was also a learning for us: how we can be ourselves in our house or in our little village or city, waiting for when we will come to our ashram for satsaṅg. It was also very good that I know all people were waiting for when Swāmījī will come, or our other yogīs and teachers, to bring everyone together. We know that around the whole world, in all countries where yoga is daily life, they are all brothers and sisters. They were all listening to each other through telephones, giving meditations, concentrations, prayers, or exercises. Our people are very positive, good people, and they are all vegetarian. In this situation, all our bhaktas and our brothers and sisters from Yoga in Daily Life were very happy and were practicing all the time. I am also very happy that you are happy and healthy, progressing spiritually—that is very important. In two years, you know, we were not younger, but a little further. So day by day, we are getting very nice or young, looking young, but the body is going more and more high. So yoga is life, and life is yoga. It is for everyone; it is not closed in any way. Today we have what we call Sarvahitā Āsana. We are teaching and talking about Sarvahitāsana, and other people are also listening somewhere through the telephone. They are also practicing, saying Sarvahitāsana. Why not? Everybody can learn; they should practice, they will be healthy, they will be happy, and it will be all good for them. There are two things. One is the one best technique, and somebody is changing to something different—that is not right. Is this the right one or not? In our yoga, there is more spirituality: our praṇāms, postures, meditations, concentrations—all this is what is in our Yoga in Daily Life. Around the world, people are learning what we call Sarvahitāsana. We all, you all and I also, are learning still, that we should come to such good exercises which are very comfortable, very easy, but very good for health. We are constantly learning to practice these exercises simply and comfortably, so that they have a profound effect on us. We saw there is now what is called Yoga Day. People did various things, but in reality, it’s not exactly what we should do in yoga. They try to go more into different techniques, but definitely one day they will come to the other steps of spirituality. Our exercises and what we are doing are more inner in our body, into the body, to our ātmā, our soul. In this, we shall practice āsanas. Āsana is one, and āsanas are more. This part we are doing exercises, very good. Mostly we are talking about young people—yes, very good, why not? But after that, we have to come from our inner self. We should also practice our mantra. Mantra is something to harmonize us. It brings us to the good path, to what we call spiritual religions. Every religion is good; it’s not bad. Everyone has their religion, and why not? But now, in many religions, many people don’t go to these programs. So God is one, and God is many. One ocean, and how many clouds, how many rains, how many drops, how many little rivers—but again, all come to the ocean. So we are all one and not one. We are all too many, but we are one, as coming to the ocean. Similarly, if we go higher, then the ocean is also a little drop, because we are going higher and higher. We are in the physical body and thinking about this, but one day we will become Parabrahmātmā. It means the whole space is, and similarly, we are in the physical body, but one day we will become Parabrahmātmā, that is, one in the space. That’s why we are doing prāṇāyāma, prayers, meditation, concentration, and reading holy books. Every country has its own holy books, and if we hold our holy book, there is already energy. Spirituality comes in one word: read every day, learn every day, and every day will be different. It comes from one word, like the Bhagavad Gītā. In the Bhagavad Gītā, how many people have read it, and they were learning and learning in other languages. Maybe someone has changed only their words, not what they are doing. But the Bhagavad Gītā’s words are the words; you cannot change them. If we do, it is not right. So this is Śabda. Śabda is very powerful. There is one bhajan, very nice, written by Mahāprabhujī’s disciple. It is very beautiful. Slowly, slowly, it comes to each and every cell in the body. After Śabda, nothing is there, because that Śabda will then bring it into the whole universe. The Śabda must not be only our words. Every bird, every animal, each and every leaf of the tree, everything—the sound of the water, the sand—all that is here, this is called Śabda. Śabda is so powerful. If you tell some good word—"Oh, my friend, how are you?"—another friend says, "Oh, my friend, thank you." Because it is told: one good sweet word. And if there is a wrong word—"Stupid, go away!"—spit. It means I spit. What is that sound? Same tongue, same mouth, same person, same energy. But how is the difference in these words? Therefore, Śabda. And Śabda Sanehī. Sanehī means my friends—all my father, my mother, my grandfather, my grandmother. Śabda sanehī means my good friends, my people, all humans, all animals, everything. We need that word, that sound, that is śabda. Śabda sanehī—sanehī means my very close friends. So, what is written in the bhajan? Our Mahāprabhujī’s, Devapurījī’s, Holy Gurujī’s, Mahāprabhujī’s, Brahmanandjī’s beautiful bhajans—we have to know the one word, each and every point. For example, we take a telephone in our hand and push some buttons, and far away in Africa they say, "Oh, how are you, my friend?" All my brothers are at a far distance, but our words go there. If it is some not-good words or a good message—some are also very not good—so if someone tells someone something not good, then don’t tell back bad. Say, "I’m sorry, thank you." Give the sweet words back. That is wise śabda. Śabda is like an arrow. Or we can say the bandūk, what is called the kuśa—that is śabda. Thereby, you know, all the times they said, "Where Rāma, Bhagavān Rāma," and it’s this father that time, young, and said that words, arrows—they were practicing so strong, spiritual and all. So he was with his eyes closed, and he took the arrows and told where the arrows should go, and he threw the arrows, and they would go there where you go. Śabda is everything: water, whale, trees, everything—Śabda. So, the Śabda, the arrow, good and bad—in our body, how? If we want to tell something hard, hard words to somebody, it’s coming as an arrow out from our heart, that voice we are telling. So even sometimes we tell ourselves not-good words, and those not-good words will give our life not-good. Also, what we are eating—that also comes from what we are eating: good food. But not only that we eat, but what we have it come from. We should respect and accept that it is good. But sometimes we don’t know, and there is a poison. Our Śabda used to say, but we said, "No, no... it’s okay, I will eat." So, śabda time goes the wrong side. Your voice—you want something? I want this, but there is nothing. I want to eat ice cream, but there is no ice cream. Maybe it looks only a picture, so again and again we are taking something, but it will not come to you. Live it. Live your life long. So, word, śabda—don’t take inside which is not yours. You want to take the arrow, but the arrow is not in your hand. So don’t leave and don’t remain only there, back side, behind. This śabda—when the wind is coming, that’s also śabda. So let’s think of sweetness, good things, peaceful, spiritual, clear, etc. Think over today, till tomorrow also, and then tell me how much you have learned or got very good things or not-good things through these your words, the śabda. That śabda is also the arrows, and maybe that arrow will not touch there what you want; it just goes behind or beside. This is a very great power, this whole bhajan. What a one beginning, one word—immediately everyone who understands this, all their hair are standing. Good happiness. And not good—it’s also the hair are standing. And other hairs are beautiful, nice, filling the whole body. Maybe you can find many, many... You write on one paper how many words you write or something. Yes, this is for this word, śabda. Śabda, what? That is śabda for this, śabda for this... Śabda... How many points will be? Therefore, it is said when we are singing, a good singer, before going far, four, five, six, seven times, only one word. Then bhajan is good. Yes. But you know, I am not a singer. Sometimes I am making, and you think it is good. But it is. All singers, you know, it takes about half a month, not half an hour, and others say, "What happens? Can he not bring it out?" Yeah, that is like, then the bhajan singer is good; otherwise, they are here making it not good. So, my dears, now think of yourself about your word. Today, any one word, mentally. And what will you do with this word? Yes, where, how, how many notes, etc.? What word will you be using? It comes from our heart, but this tongue—that tongue will do what it will give you, and therefore we have to control our tongue also. So now, close your eyes. We have an ocean of words. How we humans have so many sweet words, and sometimes the ocean is blowing up and down. How many points can you count for your word? So, be very silent, and in your mantra, and in that, let go of your words. Close your eyes. Sit very comfortably. Be healthy, peaceful. Your voice, the sound, etc. And meanwhile, while there is only the sound of this instrument. Jahā caraṇakamalabhalihah, anyajananijavīyah. Jahā caraṇakamalabhalihah, alokasepadharīyah, manuṣyatannavipudhah. Alokasepadhariyah Nāra Kāvika, Paraśana Kariyā, Dvamite, Ute, Nāra Kāvika, Oba Gauna, Śra, Satguru, Liyāvatā, Mahima Agama Appa, Mahima Agama Appa, Adama Udha, Adama Udha. Śrī Dīp Nārāyaṇ Bhagavān kī Jai, Śrī Svāmī Brahmānandjī Gurudeva kī Jai. Guru Swāmy Madhavānandjī Bhagavān kī Jayā, Alak Purī Jī kī Jayā, Dev Purī Samhādevā kī Jayā, Brahmanandjī Mahārāj kī Jayā. Om Śāntiḥ Śāntiḥ... Viśva Guru Mahāvandaleśvara Parahaṃsa Soī Maheśvarānandjī Guru Devā kī Jayā.