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We all hear and see each other, and I am very happy to be able to hear and see you all today. You have spoken to me often, and I have conducted satsaṅg more frequently in India, almost daily. I have spoken a great deal, and I believe you have heard it sometimes, correct? Regarding our yoga exercises, or the yoga we do on Swamiji television—this television work is something for which we do not accept money. We give everything freely. My wish is that everyone can hear something from our Yoga in Daily Life—satsaṅgs, bhajans, and much more—and we do not charge for it. We do not have to pay for it. Of course, when we require equipment, we pay for it; we procure it, and it functions. Similarly, when we need people, animals, water, or trees, we state our need. We communicate in our meetings, and we act. We tell them, and they respond, saying, "Please, we need this for the animals, or for water, or for the people," and so on. The result manifests immediately. It reaches not companies, but our yoga centers and similar places. From there, everything is distributed. We did this much more frequently during many crises, such as Corona, when there were so many problems for people. During Corona, our people provided aid in three locations: in Gujarat, Rajasthan, and Kathush. Everyone was so happy. Many, many people wanted to return home from great distances, from Mumbai to there or from there to there. There were no cars available, so they walked for a thousand kilometers. Many individuals consistently provided for the people on the roads—water, drinks, and cooked food. Houses were destroyed, and many purchased supplies and distributed them on the streets. They also restricted alcohol and meat; no one objected. People had food, though some would say, "No, I don't have any money." After about a month or a month and a half, they inquired if people truly had anything. Then it was said, "Whoever has it, wants it, can only purchase it for one day." And they were far away, at a distance of one kilometer, and he had money with many, many boxes. That money was sufficient for just one day—that is the truth. Then other people said, "Please, you took so much alcohol, thousands worth," and they hadn't eaten anything afterward. They were told, "We won't give you any more; you've had enough." From that point, people received supplies—sugar, olives, rice, and tea if they desired tea. The government provided everything, and still does to this day. One rupee for one kilo of rice. Yet, they say it's not good... it's terrible. That is how the people were, and still are. Now there is enough; you can take sufficient amounts. But what do they do? They give away so many things. What can I say? Various items. Gruel. What we cook. Yes. And what do they say? They go to the shop, return items, sell them, and take money. That is how it is. Once there were so many people in need, and also in our hospital, because there was no space for these people with their problems. In the hospital, the doctors worked day and night without a place to sleep, so they rested outside. That was a major problem. Oxygen was in very short supply. It was a significant issue, and many people came to our ashram hospital. Two or three people from Australia saw it quickly. Some from Europe also saw it. People acted. The concept of "giving": thousands and thousands of rupees for one cylinder—that was not right in the human world. You must give, but they were not giving; otherwise, it does not exist. Yes, that was the situation. Then people came to give, to understand how to obtain this oxygen. They paid 1,000 rupees, and that was it. But, thank God, everyone returned, though many died. There were young people too, buried in plastic. They were cremated, and many died in the fires. Fathers, mothers, brothers—it was something so terrible. Here, it was also a problem because the hospital was completely full. They acted; no more people were allowed in. That was unfortunate. So many people... and many in America had all meat and alcohol taken away. They wanted to take other lives, yes, but later they returned to it. That is how it is. However, for our Yoga in Daily Life students in the beginning, there was almost nothing from this Corona. We observed it, and then I came to Austria. I was there, people came, and so on. We have said that those Yoga in Daily Life people were very good and very controlled in their bodies. They always practiced accordingly. But those who were ill and old in that manner, they died. Our people went to the hospital. In the hospital, there was another disease. Were they old people? They were ill, and they went to the hospital or similar places, and they contracted this disease. But how many? How many of our yoga people were affected? How many people were diseased in this way within our Yoga in Daily Life? Who was ill? You were also ill? No, you were living. Well, yes. You are a young boy, no? Well, yes. Yes. Many, many people [were helped] through natural means and various trees. Plants, and so many like the Rām Dev products, and others, they have been very, very effective. There is one which is on the tree, the neem tree. There is a product that comes from it. It is a little bitter, very bitter, but it is one of the best. I was also taking, in the morning, half a glass of water with this—you know what it is? No, the other was different, but it was very good. People recovered who were taking this. There was doctor's medicine as well, but even the doctors there said, "Drink this and this and this," and truly, they lived. But those who were too many in the hospitals died. And those who did not want to go to the doctors there? They were taking this and all these Ayurvedic remedies, different kinds of treatments, and they lived, they survived, truly. But those who had some disease, different diseases, severely, and who were not truly integrating yoga into their life—what we were doing, eating—and if others were changing a lot... and then, when you are consuming that kind of food, you go to the hospital, to the restaurant, and then do this and that. Many of our people do not go and eat something on the street like that. They are, of course, different. But those who are truly very good and very clear, it was okay. But if one was ill, something like someone had in the body—what do you call it, some ailment now, cancer. You see, in that case, cancers and such arise. And when it is there, it is different. But anyhow, you are all living, no? You are still living. And I am too. And yes, I was in India. But for one and a half months, people didn't let me leave, because that was the time of the high season in those months. Once there, and once I didn't [plan to stay], but they said, "Please," and so on. For one and a half months, I was everywhere, here and there. Yes, that's how it is. Many say, "Very nice." That's how it is. Another thing: in India I also spoke with them, and it was about Saṅkīrtana, Bhaktas, and Brahmārī Prāṇāyāma. The Brahmārī Prāṇāyāma has given a great deal. With concentration and good thoughts from the head, it brings so much energy and vibrations, and that's what you did too, right? Did you practice the Brahmārī? Who didn't speak? Did you all hear it every day? Nothing happened, right? Then you have to say yes. Okay, so that is really, really very good, this Brahmārī. It is very good. It goes very well. Once I explained it further. It is done either with the teeth together or loosely. But then I gave the instruction. So here, not like this, but nothing like this—all the way here. This should come all the way here, like this, with the teeth together. Both methods are different, but we should have this equal. Some teeth are not in the mouth, and there, when you do this, then it's not good. Somehow the sound is not proper, and so we adjust our mouth or tooth position. Then it becomes complete. But still, inside, there is a difference. So when our teeth are separated a little bit, there is a very good vibration in our brain, in both hemispheres. These brahmārīs, with this is what I want to say—and there are several concentrations in the brahmārīs. Then comes the navel. From there, it also continues. And there we will do something different from the navel. From here and there, then it's coming. There are others, so there are so many brahmārī prāṇāyāmas in our bodies, and we will learn more. In the summer, in Austria, when we need more, so... This exercise, I said this, but not too much, not too much. When you drink alcohol, a little bit like this—you see my fingers, yes, as you want to take it—but the next day this, the next day this, then it becomes flesh, calcified, then everything is intertwined. And so it is with Brahmārī. Also, there is another side here, on this spot, right here. If you cannot sleep properly, then do it five times before going to sleep. It is decided: this and these two hands go there. This is like this, five times, and you will see, you will sleep very well. Good, and if you sleep too much, this will also regulate that. Get off, yes. It's a control. So I think you have always done exercises at home. And with others also, many of our brothers and sisters learn to practice. Many can't come home to other houses and so on, but they practice and practice more, and then prayers. The prayer is the most important thing. One is the weight. Prayer means for us that, oh God, we don't know. But please, I give to you, and let me give. And this prayer is very important. This prayer makes everything very correct and very good in life, in lived life, in a good life. Yes, this is very, very important. So that is a prayer. Prayer is the best of everything. There are many people who have different prayers, but they are always to God. It is always that. And we give thanks to God.