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Śrī Dīp Nārāyaṇ, Bhagavān, Kī Jai. Good morning, all our dear sisters and brothers. Welcome to our āśram in Strilky, Czech Republic; we are very happy that so many of you could come here. This situation has lasted nearly one year across the entire world. The government asks us to stay at home so that this coronavirus slope may pass. They say, “Please, we should remain silent; we cannot all gather in crowds.” In this way, the government does good for us. Do not think that doctors are unkind or that politics are this or that. No. They are doing very hard work. Doctors are trying intensely. The government is striving greatly. All of this is for our sake. And whenever the time is right, they say, “Okay, now you may work in the shops,” or wherever it may be—they grant us freedom. So we, too, in accordance with the governments, know how many people may be present, and it should not be more, so that we all keep control and do not exceed those limits. Thus they have given us so much, and we are practicing. We are very happy. Once again, when we come together under this hall, the atmosphere is very divine. And so many of our brothers, sisters, yoga teachers, yoga students—they are all here, a crowd of them—and how happy they are. We are following, and we are already thinking eagerly about next year. So we are very happy, and we do believe God will give freedom to everyone and no diseases will remain. No country wishes other people to stay away; without tourists, factories, and many other connections, every nation longs for people to come to its land. When tourists and others arrive, we are happy. The people of the country are happy, and there are many great benefits. We are all waiting for that again—that we, brothers from every country, may travel to every country. We wait very much, and it will happen. It is very good if we follow the instructions the government gives. That situation also held a teaching for us: how we can, ourselves, within our homes or in our small village or city, wait for the moment when we will come to our big ashram, to satsaṅg. So it was very good that I knew all people were waiting for when Swamiji would come, or when our other yogīs and teachers would bring us together. And we know that around the whole world, in all countries where yoga is daily life, all brothers and sisters were listening to one another through telephones, and they were giving meditations, concentrations, prayers, or exercises. Thus, our people were very positive people, good people, and all of them were vegetarians. In this situation, all our bhaktas and our brothers and sisters from Yoga in Daily Life were very happy. They were practicing continuously. I am also very happy that you are happy, healthy, spiritual, and moving further. That is very important. And in these two years—you know—we did not become younger, but moved a little further. Yet day by day we are becoming very nice, young, looking as if we are. And so every year, every day, we become more beautiful and younger—or at least we feel younger—and we continue forward. Yoga is life, and life is yoga. Do we ever think that yoga is only for a closed group of people? No. It is for everyone. You know, we have that one very nice element in our Yoga in Daily Life—it is called Sarvahitāsana. Sarvahitāsana, and what we are teaching and talking about, others are also listening somewhere, and through the telephone they are practicing and they say Sarvahitāsana. Why not? Everybody can learn. They should practice; they will be healthy, they will be happy. It will be good for them in every way. There are two possibilities: one is the best technique, and someone may change something different, which is not right—is it the right one or not? But because in our yoga there is more spirituality, our praṇāms, postures, meditations, concentrations—all these are part of Yoga in Daily Life. Around the world, people are learning this now. This is what we call Sarvahitāsana. And all of us—you all and I as well—are still learning to come into such good exercises, which are very comfortable, very easy, and yet very good for health. We have seen that now there is something called one “Yoga Day.” People will do various things, but in reality that is not exactly what should be done; we should do yoga. They try to go toward different techniques, but definitely one day they will arrive at the other steps of spirituality. In this, our exercises and what we are doing are more inner—into the body, under into the body, to our ātmā, our soul. And in this, we shall practice āsanas. We call them āsanas; āsana is one, and āsanas are many. This part—doing exercises—is very good, especially for young people. Yes, very good. Why not? But after that, we must come from our inner self. And we should also practice our mantra. Mantra is something that harmonizes us. It brings us to the good path, and to what we call spiritual religions. Every religion is good; it is not bad. Everyone has their own religion—and why not? Yet nowadays, many, many religious people do not go to these programs. God is one, and God is many. One ocean—and how many clouds? And how many rains? How many drops? We are all too many, but we are one as we come to the ocean. Similarly, if we go higher, then the ocean is also a little drop, because we are going higher and higher. But similarly, we are in a physical body and thinking about this, yet one day we will become Parabrahma Brahmātmā. That means the whole space is one. That is why we are doing prathānā, prayers, meditation, concentration, and reading holy books. Every day we 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. Someone may have changed only the words, but not what they are doing. However, the Bhagavad Gītā’s words are the words. You cannot change them. And 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. And in that bhajan we find: Śabda Sanehī Marījātrā Marīhelī. Slowly, slowly—Śabda Sanehī Marījātrā Marīhelī. Then it enters each and every cell in the body. And Śabda, after Śabda, nothing is there, because that Śabda will then carry it into the whole universe. Śabda must not only be our words, from our speech. Every bird, every animal, each and every leaf of the tree, everything—the sound of the water, the sand, all that exists—that is called Śabda. And Śabda is so powerful. If we say some good word—“Oh, my friend, how are you?”—Śabda has such power that when you utter a sweet word, the other friend says, “Oh, my friend, thank you.” And he answers, “Oh, my friend, thank you very much,” because a single sweet word was spoken. But if there is a wrong word—stupid, go away, spit, meaning “I spit”—what is that sound? Same tongue, same mouth, same person, same energy. The same language, the same mouth, the same person, the same energy—what is the difference in these words? Therefore, Śabda, and Śabda Sanehī: Sanehī means my friends, it means all my relations—my father, my mother, my great father, my great mother, my brother, my wife, my child—we are all one. Everyone’s word is good. Śabda Sanehī: Sanehī means my good friends, my people, all humans. All animals, everything—we need that word, that sound, which is Śabda. Śabda Sanehī means my very close friends. So what is this bhajan, this writing of our Mahāprabhujī? Mahāprabhujī Karatā Meo Purījī, Śrī Gurujī, Śrī Mahāprabhujī Karatā Brahmānandajī, and these beautiful bhajans that we must come to know—one word, each and every point. For example, we take a telephone in our hand and press some buttons, and far away in Africa someone says, “Oh, how are you, my friend?” Oh, my brother, at a great distance, but our word goes there. And if there are some not-good words—some messages are good, some are very not good. So if someone speaks something not good, do not speak badly in return. We said, “I’m sorry. Thank you.” Give the sweet words back. That is why Śabda is like an arrow, or we can say bandūk, what is called the… That is Śabda. And thereby, you know, it is always said that where Rāma, Bhagavān Rāma, and his father were, at that time, young, and they used words and arrows—they were practicing so strongly, spiritually, and with full concentration. So he would close his eyes, take the arrows, and indicate where each arrow should go, and then throw them. They would go exactly where he directed. And Śabda is everything: water. Śabda is everything—water, waves, trees, everything. Śabda. So the Śabda, the arrow, good and bad, enters our body. How? If we want to say harsh words to somebody, a heavy, ugly arrow comes out from our heart—that voice we are speaking. Even sometimes we speak not-good words to ourselves. And those not-good words that we have to say will give our life a not-good direction. Also, what we are eating—that also comes from what we eat. Good food, but not only that we eat, but what it comes from. And then we should respect and accept that it is good. But sometimes we do not know, and there is a poison. Our Sabdā 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 there. I want to eat ice cream, but there is no ice cream; maybe it only looks like a picture. So again and again we reach for something, but it will not come to you. Live it. Live your life long. So the word Śabda: do not take inside what is not yours. You want to take the arrow, but the arrow is not in your hand. So do not leave it, and do not remain only there, on the back side, behind. This Śabda—when the wind comes, that is also Śabda. So let us think sweetness, good things, peaceful, spiritual, clear. Think about this today, and until tomorrow as well, and then tell me how much you have learned, or whether you received very good things or not-so-good things through your words, the Śabda. And that Śabda is also the arrows, and maybe that arrow will not touch what you intend. It just goes behind or beside. So this is a very great power, this whole bhajan. What a beginning—one word, and immediately, everyone who understands this finds all their hair standing on end. Good happiness, and not good also makes the hair stand. I am standing, and other hair are beautiful, nice, filling the whole body. So maybe you can find many, many points. Write on one paper how many words you write, something like that—yes, this is good. This is for that word, Śabda. Śabda for this, Śabda for this… Śabda… How many points will there be? Therefore, it is said, when we are singing, a good singer, before going far, repeats four, five, six, seven times just one word—for months, not half an hour, and others ask, “What happens? Can he not bring it out?” Yes, that is the mark of a good bhajan singer; otherwise they are just moving around here, it is not good. So, my dears, now think about yourself, about your word. Today, take any one word mentally, and what will you do with this word? Yes—where, how, how many, note it down—whatever word you use comes from your heart, but this tongue, that tongue will do what it will give you. And therefore we must also control our tongue. So now, close your eyes and concentrate yourself with your whole being—physical, mental, spiritual, everything. One word that is very dear to you. And you know, we have an ocean of words. How many sweet words we humans have, and sometimes the ocean rises and falls. We people have oceans of beautiful, sweet words, and sometimes that ocean also becomes agitated. How many points can you count for your word? So be very silent and stay in your mantra. And in that, release your word. Dīp Nārāyaṇa Bhagavān Kī Jai. Close your eyes. Sit very comfortably. Be healthy, peaceful, with your voice, the sound, etc. And meanwhile, let there be only the sound of this instrument. Satguru Swāmī Mādhavānandjī Bhagavān Kī Jai, Alakhpurījī Kī Jai, Devpurīśa Mahādeva Kī Jai, Brahmanandjī Mahārāj Kī Jai. Om Śānti, Śānti, Śānti. Viśvaguru Mahāmaṇḍaleśvara Paramsi Swāmī Maheśvarānandajī Gurudeva Kī Jai.