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Your sādhanā was very beautiful, very good. Many experienced beautiful powers, feelings, and even some incarnations. Yes, we should continue this until the end of our life. When you go tomorrow, the body is going, but you are here. Your being goes with your body, wherever you are. The sādhanā I give you is something like this: there is a very nice water pond, and we drop a little stone in the middle. We see the stone thrown in, and then it becomes a circle, like this. Waves come, one after the other. These waves are not only two or three meters; they keep going and going, expanding. You are the stone, but your energy and your waves go through the whole earth and beyond. We are going up. In what you were doing—our sādhanā—some had very different kinds of techniques. Some were doing āsanas, prāṇāyāmas, relaxing, and meditation also. So it is the same thing, like you and the others. Then the third point is Seva. It is said that Seva is the biggest. It is 100% sure that if you are doing seva, then it is said it will take us on its palms. It will come up as we are coming. One doesn’t want to do anything; all is seva. So our life is very important, and for that we get one mantra. There are many mantras. But Holy Gurujī, our Swamījī Madhavānandajī Bhagavān, always said that Seva is all the time with us. As all goes to the Cosmic Self, we are going. So seva is very powerful, spiritual, very good, everything. But don’t say, "I was working, and I was doing everything for you," and like this, for then all is gone. So Seva is the best, very good, but it means to give up everything. That’s it. Sometimes they say, "Well, I gave you something, or this, and I thought you were my friend, but now you are not good," and like this—not that. What is given is given. Don’t say, "I gave you. I was waiting for you very much. I helped you very much." Then seva is not. That’s it. So, give the mantra. There are so many mantras in many holy books. Something is like that. But that mantra, Holy Gurujī said: mantra means man and tra. Man means mind, and tra means happy, joy. It is like when we are hungry and we eat something, or someone is giving us food, we are eating together. "Please come." So why do we eat something? So it was very good for us. Everything is okay in my body. So, mantra: man is mind, and tra means "I am okay." That is the mantra. Rather, we are doing, doing, doing. But many good things are that you are with your heart pure, clean, and give very cleanly. So, mantra: man is mind, and tṛpti means "now I am completely full, thank you." Can you do something more? No, I am so full, thank you. And then that mantra, I am tṛpta. But I have a cup of water. Yes, tṛpti. Then it is a tṛpti. What is tṛpti? When someone is very thirsty. Thirst is also like hunger. We can remain hungry maybe one day, but without water we cannot live. So mantra and mantrāpta, so drink water. We drink water, we drink milk, juice, etc. So this is then Guru Kṛpā Hi Kevalam. Then it is, what Gurujī said, Guru Kṛpā. We call it Seva Trāpti, Trāpta. And Guru, there is Guru, what Gurujī said, Guru Kṛpā. So it doesn’t matter how many mantras we are doing, how much meditation we are doing, and how many books we are reading. Many pūjās are being done, everything is very good. Fasting day. All this, it is not what it is, other than I am relaxed. Guru kṛpā, so kṛpā, guru kī kṛpā, blessing—that blessing is that. Others say, "Of course we are doing good, very good, but how to understand what is a guru?" And it is said, Mahāprabhujī said, Gurujī said, Devapurījī said, and Holī Gurujī said, and many other sādhus said: we are doing so many, but the Guru—so first is your Guru, then you can do other pūjās and this and that. But in the morning, wake up, open your eyes, and see your guru or your guru’s name. Yes, the body of the guru we may not know, but the name we know, and the name is the first. If you think that my guru is here, we put our guru in one place. Of course, we do the prayer, praśna. But we do this other pūjā for other gods or devīs and śaktis and bhaktis and this. Gaṅgā, Gītā, Sarasvatī—all after Guru first. If you understand, then your sādhanā is complete. Therefore, the Guru gives us a mālā. And in this mālā is our mantra. When one complete mālā, we were singing of "pudding, pudding," then how many pearls are inside in the mantra or mālā? One, this mālā, seed, seed. Oṁ Prabhupādīpa Nirañjana Śabdoka Bhañjana. So Mahāprabhujī’s name, the name of Mahāprabhujī, prayer of Mahāprabhujī, or mantra of Mahāprabhujī, and all this is completed. There are 108 pearls, and 101 pearls is only 9. And when we count it, 1, 0, 8, we have 9, because 0 is nothing. So 100 is 1. So it is 100. So we take the 0 out. Then this 100 becomes again only nine. Yes, 9. So 100, 100 because 0. And then one number, but number we take it out: 0. Then it is only nine, and this nine is completing. So this Mala for us is one beat; we are touching is one day. Or one year. Whatever you count, that will be more. So one bit is number nine. So we are going through. And you know, it was an Indian. And who told that? How to make the numbers now? Should it be? And it was he who did that 9.0. So become a 10. Then, from the ten, coming one more further, is eleven, and so on. Similarly, our meditation, our Guru Kṛpā, Guru’s mantra, is in this mālā. We make a mala, one mala or two malas moving, and we have them afterward in our neck. It means that 24 hours, night and day, the mala is continuously going. Even you can make a mala beside you when you are going to sleep, near you. It is life, like a snake, and the snake is sitting down, but he is there, moving all the time. So understand, if you know what is your guru, and if you will say, "No, my guru was not good," in that, our Gurujī was angry with me. Then your mālā is broken, so that everything is... It is not easy, your guru and disciple, but when we have this, then we are to the Brahma. Therefore, guru kṛpāhi kevalaṁ śiṣye ke ānandamaṅgalam. Holy Gurujī said, "So in that way you were doing your practice. You came from different countries, and we don’t know how it was: food, tea, water, coffee, one room, maybe mosquitoes inside or not, other mosquitoes and flies, very hot, sun was scorching." But this was that we were trying very hard, very good, that I will go through. So the guru is not physically sitting with you, but is with you twenty-four hours with each inhalation, mantra, or inhalation. So each breath in and out is the Guru’s power. That was what Gurujī told, Mahāprabhujī was telling, and Holī Gurujī is telling me. And so, it doesn’t matter what I am doing, but this thread is in me. And so you also have in your mala the thread. Do not break that thread. And if the thread is broken, immediately take a new one. That means, really, the yoga. Sannyāsa. Sun means forest or sun, no noise, nothing. No problems, no thinking, not angry. Such a life, then you are at home, why not? Very good that you have a husband or a wife. And because we have the children, otherwise humans will not be anymore. And there are four places. So from the birth of a child until death. The first is 25 years. This is for the children’s age. Because now we don’t know what is going on. Brahmacharya means study. So, not like that. I will not marry, or I will not… no, learning. So it is called the student. Then, one marries. And if you know your girls or your husband or boy, the parents have to choose, not you. And parents will choose our children for the boy or the girl, but parents will say, "From which family?" Which were all, this all, they are coming together, because all are now mixed. Otherwise, you say, Czech people like this, Italian, other nice, China, others like. You like this. So parents should choose, not children. Today, everything is mixed up. The Czechs have certain inclinations, other people are on the Italian side, others are on the Chinese side, and sometimes it is not suitable together. The parents decide what is most suitable. And parents will only do good things, not bad. They know which house, where, how, etc. Then, going to the second step, so now you can go to work, marry, until 50 years. And in that time, you also get a child, and you have a job, everything. So that means now the middle time. Then the third, so it means now I have done. Now I will be only with the families together and take my children and this many, everything. So it goes on from there to 75 years. Then you give your child, your daughter or your son, they have children, they are studying, your children are learning, and then it is coming, now you give all to your children. If more, then you should check this and that. And then they said, "We go to the forest." And leave their tamas, prasād, bus. This ashram, this is that. We are now living here. And there also, then, some guru, some ṛṣi, give us lectures more and more. And then, till 100 years or more, life. So at that time, they will only do some seva, something, but others, they will give the sevas. So this is four steps. Then you are like a ṛṣi. They are a ṛṣi. And then Śaṅkarācārya, as he said, when one comes to seventy-five, then they go to Egypt in one way, sannyāsī, and then what will you do? We have to go give him this and try. He cannot go quickly to work and make sannyās, lectures, and things like this. So Śaṅkarācāryajī said, "If you have inside that, ’I will leave everything and become a sannyāsī,’ then we can help others all." But then, after you said, "Okay, I give everything up," and you’re only 20 years, or a year, 100, no, 25 years, or more, or 15 years, if you have the power to do it, you can become a sannyāsī. Otherwise, now I don’t want, and this was not good, and somebody comes and he said, "Okay, we give up, we become married." Then, in the next life, everything will be broken. And so, read the literature of Śaṅkarācāryajī. So this is a sannyāsī or ṛṣi. This is the difference. A ṛṣi is also a king. When they went to their student’s home, always you were a student, then you married, until there with the parents and everything, and then you gave to the out somewhere, give your families of children and everything to you, and then after 75 you can, so I will go to a very, see, Himalaya, at the forest or anywhere, yes. There is a gradual progression of these four phases. First, as a student who is learning, then as a host who has children and works, then eventually he gives up everything to his adult children and leaves as a ṛṣi, for example, to the Himalayas. So we have some trying to be a ṛṣi or a sannyāsī, but they are moving always. And then they say, "I will do this sādhanā, that sādhanā." No, no, no. First guru, and so many that are in India also sannyāsīs, mahāsādhus, and mahāmaṇḍaleśvaras, and they put their guru one side. And they are doing the śakti, bhakti, kṛti, and all this. So Guru Kṛpāhi Kevalam, we don’t need to do anything. That is like this. So, my dears, you have learned a lot of things. We had many nice satsaṅgs, and it was good. Next time I will be strict. This time I was not very strict. So, of course, we still have tomorrow.