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Everything becomes clear if you are spiritually developed. Without spirituality, yoga cannot be successful. Yoga is divided into many different parts. Nowadays, what most people are using yoga as is physiotherapy. They try to understand the function of this body; try to understand the anatomy. This we call śarīravijñāna. Śarīravijñāna means the knowledge or the science of the physical body, to find out some remedy or some therapy to help physically. It also involves understanding the glandular systems, their functions, and the hormones produced by those glands. There is a very famous word called Kāya Kalpa. There were some yogīs who performed a kāya kalpa and spoke of it. Those people said they became young again. But that was a different energy, a mantra energy. What will you do to become young again? It was hard work and a hard time to come through to become old. Life is like a river, or wild water. When you cross this wild water, then you say, "Thanks to God, I succeeded." To try to become young again means you fall back into the wild water, so everyone cannot do this. It is very, very rare. It is a natural miracle. But you can prolong life. That is okay. It means you become healthier. You feel very light in the body, and everything is functioning properly. You are happy and you have a long life—a long life for Hari Bhakti, a long life to pray to God, prayer for your body, prayer for the world, prayer for the environment, and so on. There is one man now, he is about 127 years old, or maybe more, if I am not mistaken. When you see him, you will think he is about 60 or 70 years old. He is a sādhu. How do we know that he is so old? He is one of the happiest persons who enjoys the pension for so long. He served in the military army during the English regime in India. While the English ruled India, he worked in the army, so his bio-data is there. When you come to him, he will work for you, he will cook for you, he will do everything for you. His third set of teeth has begun to grow; they are already grown. What to say about this man? He is a very kind, very nice sannyāsī, a Swami now. If you want to meet him, I can give you the address. He is a very energetic man, very strong, very healthy looking, mobile, and everything. We wish him to enjoy his pension still for long years. Now, there are many people who lived like him also, but they did not have such a long life. How he lived, what he did, what he is doing—if we try to do like that, still we will not come to that point. So Kāya Kalpa is a question mark. When one person did something, then all would like to do like this. So this is not for general use; it is for a rare individual. In another way, Kāya Kalpa has another meaning. For example, your car’s body is completely rusted, the tires are used, the engine is not working properly, and there are many problems with this car. But you decide to have the same car, and you want to drive further. So we bring our car to the workshop and it gets repaired: carrosserie, engine, new tires, new gearbox, everything. When everything is finished, tip-top, then we will say this car has got Kāya Kalpa. Or your house. There is one castle here that has become a ruin. But if someone will buy and repair it and do everything again, then we will say this castle has got Kāya Kalpa now. Therefore, we know the present situation of our body. And now, where to begin? To which workshop should we go? For this body, the hospital is a workshop. If some organ does not function, like a kidney, now they can transplant the kidney. They can transplant the lungs, so this is one of the Kāya Kalpa centers. The second is nourishment. This is one of the best ways of Kāya Kalpa. Nourishment means, already, the Āyurveda. One ṛṣi developed the Chyavanaprāśa. If I am not wrong, then it was the Chyavana Ṛṣi, and after his name it became famous. In Chyavanaprāśa, there is calcium, iron, all these seven dhātus, seven minerals, and many different things. That ṛṣi ate this Chyavanaprāśa, and he got the kāya kalpa. He became younger. The white hair became dark black, and the black hair became white. But nowadays everyone is eating chyavanaprāśa, but they do not get kāya kalpa, because what is inside contains more than half of the herbs that are not available. And when and how to take it? If you take one spoon of Chyavanaprāśa and one glass of milk, then for about six hours you should not eat or drink anything. But what we are doing? Chyavanaprāśa is very tasty. We take a big spoon of chyavanaprāśa, a glass of milk, then we go to the bathroom, because they said before eating you should take the chyavanaprāśa. We need five minutes in the bathroom or ten minutes. Then we come back and have a thick bread with butter, a good piece of bread with butter and different jams, and a little more jam, and different cheeses, and then more cheese. And then the coffee. We drink a little coffee. And then the chocolate, cocoa, because chocolate. First, it is a prāśa. Second, it is a chyavanaprāśa. So the nourishment has its resonance, and only this chyavanaprāśa should go to the system and be given time to effect the systems. We are working physically hard, and we need solid food, more strong food. So this was only an example of Chyavanaprāśa. Anything you eat, if you eat with discipline, becomes a chyavanaprāśa. We do not have a problem from eating too much or too little, but our body has a problem with what you eat between two meals. That is a problem. We do not have a problem with how much or little food we have; we have a problem with those dishes between the two dishes. You have some hand workers at home. You can tell them, "Please repair this window." So he begins to repair the window, then you say, "First repair the table," so he begins to repair the table. You say, "No, no, repair the door," and he takes the door out. "Please, can you repair my water pipe first?" Now, at the end of the working hours, nothing is repaired, everything remains as it is, or more destroyed. Similarly, we give a job to our digestive system. You eat something; now you gave the work to your stomach to properly digest it. The digestive fire, jāṭharāgni, becomes active. All the gland systems become active, including from the tip of the tongue to the whole body. And all are directed to that food which you ate. You had a very nice, warm meal. Now, still not digested, the function did not begin properly, and you begin to eat ice cream. To eat ice cream after nice warm food is something very contradictory to the digestive process. To eat something cold after warm confuses the digestive system. With great trying, you make a fire, and when the fire begins to burn, you put one basket of water, a bucket of water, inside. So digesting has to change the entire system to digest and warm up your ice cream. And then you drink hot coffee on it, so again the digestive system—we have to call someone whose expertise is for the coffee, whose expertise is for the ice cream, whose expertise is for other food. In the stomach now, all workers are fighting, running here and there. And then you put a bubble gum in the mouth. So the digestive function has to order the extra or reserve force to come and be ready, because from here is coming the signal that something will come down, but nothing is coming down. So eat as much as you like, but properly, one meal, and then finish until five, six, or eight hours. Do not eat anything. Then you will see your health automatically will improve, and this is a kāya kalpa already. If we do like this, then certain economy will go down. First of all, our buffet, the tea-bushroom. So, Kāya Kalpa, and some people do extreme. They are fasting for a long time, and then they begin to eat again. This is not good. It needs at least twelve years to adjust your body system—one yuga. That’s it. Another is the kāya kalpa through prayers and mantra. A mantra is a key to unlock the hidden powers which are hidden. And definitely, prayers and mantras will help us, but to achieve the real aim of our life, that you can realize through the mantras and prayers. There is God, and that can be realized through the human intellect, human consciousness. And that is the purpose of human life. So without spirituality, yoga is just like some therapy, physiotherapy. And I am sure all who are sitting here are not interested only in physiotherapy, but in physiotherapy, psychotherapy, and spiritual therapy. So that makes a person complete. No holy saint in this world you will find who has not been a spiritual believer. God, no one is there, and therefore spirituality is the first. We experience so many things in our life. Many of you, many times, have married and divorced. And still you are looking forward to marry. Why? You are not sure about yourself. Something has to be changed within you. And when nothing functions, then you are disappointed. And then you decide, maybe I should go to the ashram, become a sannyāsī or become a karma yogī, or should I go to the forest? Many things like that. This means running away from life. You still did not research your real, deepest feeling and nature, and your desires or your aim. There are two kinds of vairāgya. One vairāgya we get when we go to a funeral. It means when you go to the funeral of someone, and you see that your best friend or family member or someone died, then you think, "My God, this is the life left in me." He goes with everything, remains. Finally, one had to go. This is a kind of vairāgya. Sooner or later, I will be that one who will be buried. What is the sense of life? This is called vairāgya, which you get in the graveyard. The second vairāgya is according to the Ādiguru Śaṅkarācārya. Nirmal vairāgya means there are no dots of attachment, no dots of desires; that is called nirmal vairāgya. Nirmal vairāgya means there is no attachment, no dots of desires; that is called nirmal vairāgya. Mal is the impurity, and nirmal is pure. Nirmal pedik tiṣṭha. Śaṅkarācārya said, from this world till the Brahman, on the way, all kinds of desires and temptations, you should renounce them like dirt. And he said, "From this world and all the Brahmins, on this path, throw away all desires like impurities." That kind of Vairāgya will bring you to your destination. That kind of Vairāgya will lead you to your goal. Therefore, Holy Gurujī said in His bhajan, Jñāna-yoga bhajan: Dūjā sādhanā, vairāgya kahī je—the second sādhanā is vairāgya. Yes, the second sādhanā, the second path to God, is vairāgya. Brahma-loka-tāḍ-bhoga-asāra. Till the Brahman, all desires which you think are good, they are senseless. All good wishes from which you expect something are meaningless. Sāra and asāra. Sāra means the sense, the meaning, the essence, the content. When you get eating and there is no salt inside at all, then you say food is without salt. "Can I have a salt?" So something is missing. A plastic apple, it is an apple, but not a real apple, what you think an apple should be. A plastic apple is an apple, but not the one you need. So asāra is senseless, asāra is meaningless, and sāra, which has a sense in it. Asāra is that which has meaning. So in vairāgya is a sāra towards the Brahman, and desires are asāra, towards again to put you in caurāsī. Vairāgya sār elvezet a Brahmanig, a vajag pedig az āśā, ami újra vissavezet a caurāsīvā. That's right, vairāgya sār, it has meaning, it leads you to Brahman, the highest. And desires are asāra, they are again, without meaning, they return you again into the cycle of birth and death. And everything is stored here, but how you think, like that you will feel. It is very important how you think and how you look. Mahāprabhujī said in one of his beautiful bhajans: "The eyes, the look of their eyes is very pure." Anywhere you look, you look with a positive, pure thinking. Your vision is very clear. Wherever you look, you see with positive thinking. There are 52 kinds of sandalwood. Sandal has a very good fragrance, a good smell—not a dirty smell, not a bad smell, not a rotten smell. So, a good smell. So dirty, rotten, stinky smells mean desires which come out of your body. And this good smell means that you have positive thinking, brotherhood, peace, and so on. So, everything your eyes are expressing, what you look at, where you look, how you look, with which kind of thinking you look. And your eyes are windows through which your inner desires or self is looking at what you want to do. So in one bhajan, Mahāprabhujī said it again. You cannot get that vairāgya without satsaṅg. And without satsaṅg, you cannot get a color of God. One brings the cloth to the colouring person, who is colouring the cloth, and he says, "Please do not colour red or green, yellow or black. But color me in that color, in your color, O Lord Kṛṣṇa." That washed man who is washing the laundry, he may wash this cloth lives and lives, but this color will not get out. Then it does not matter what comes in front of you. All desires are when it is finished; otherwise, you are suffering. Because you do not accept, you do not think over. You do not care what will happen. But when it will happen, then you will again blame God, "Why did it happen?" Therefore, also Kabīr Dāsjī said in one of his bhajans: That is, when my cloth, the shawl, was finished and brought home, then we brought it to the man who is coloring, the color man, the fabric. And that is a Gurudev. That is your spiritual friends. That is a satsaṅg. Such a color. Put that color, man. And he painted both of them in such a color, not only red, but such a red which you cannot take away anymore. Not only red, but so red that it can never be seen again.