[Music] it's a fruit of all the efforts which you which you do and that is a natural suspension of the breath and inside body it becomes untouched as if it's outside body then it becomes the bhair kumbhak and that kevin kumbak is something which a yogi aspires for but it takes years and years of practice where you come to this point initially you do it for a very you know small time you will be able to retain the breath and but then time comes you are an adapt then this natural suspension of the breath occurs so this is what gita is talking about and shri krishna is also not giving the detail how to do that and when i spoke about it in my commentary i have also not revealed it because i cannot reveal these diamonds to those who don't even understand the value of it so there is a system in which you need to prepare your body and your nadis nadi means turn off the flow of energies which are happening in the body so there is a process you follow that and then finally you come to a point where the guru will see that okay now you are ready to do that so yam neem asan pranayam and then the comes the part of the kumbaka which is the advanced stage of the pranayama and that's how it can be experienced by doing it not by just listening to it it isn't that you know easy another question is from neeraj gagneza that was a thief his innate prakrti was rajo gunita maguni he was transformed into one filled with sattvuna by guru nanak dev masters have such wonderful yet inscrutable ways of guiding you out of your prakrti what qualities one must have to receive such a grace from the master nearest the only thing which is required is a total surrender which is so hard because our mind is very well trained into being a hypocrite being a liar being a self-professed great satani person being self-proclaimed devotee and self-certified the best person living on this earth the ego is so bloated it's so difficult to accept somebody is higher than me that's why many people run away from the guru just because of simple reason because in in front of the guru it seems to be oh so that we are nothing and we don't like that although from the guru side guru never sees you that you are nothing because guru knows who you are in your reality and you are not different from my own self you are extension of myself you are like the one water in the ocean but then there are bubbles big and small the waves are there big and small but end of the day everything is water from guru's perspective it's just one self which is there in all forms with all the variety of names but from people's perspective guru is something else i am something else and we are so badly trained because of our own avidya because of our own darknesses and people around us are also like that so we are great in lying feeling i am greater than you judging others and filled with superiority complexes having so many vasanas now who would you know come to me and say i am a liar no one who will say i am a hypocrite no one who will say i have been deceiving you also by pretending to be a great disciple of you and yet i actually don't listen to you what you say and i am not doing all what you are asking us to do who will say who will accept it's very very hard when i say samarpan i say surrender it's like coming clean you know being totally naked to the not physically naked please don't anybody try to do that that it means physically there it's not about physical nakedness it's about like opening up your mind now sometimes the mind is having so deep hidden impressions that you don't notice it but you have those bad points but a guru can see that and others might not see me that's why we are always creating these walls around our characters we are kind of camouflaging it we are hiding behind so many layers we don't want our real you know real mind to come in open to everybody so because we have been trained to deceive trained to deceive we deceive ourselves we deceive others so it's very difficult to surrender very difficult to surrender because the ego plays such dirty games that you become victim of your own mind so anybody who can be in a total surrender like in the case of bhumia who met sri guru nanak dev ji maharaj and in maybe few days he just was hooked to the guru and he could dare to say this that i am a thief that's my livelihood he never read it never he did he just said it and i also said it i cannot leave theft that's that's what i know that's how i survive and maintain my family so don't ever you tell me that you leave stealing so what an innocent and what a sheer openness sincerity humbleness truthfulness and totally surrender to guru's word when guru said that okay you can steal now which guru will say that but guru said okay you can steal but never steal from a house where you have eaten something so in hindi we say namakharami if you have eaten salt of a household you can never harm those people and that's how the smart uh ploy of guru nanak worked and paid so well that when he did this theft in king's palace he could have totally forgotten the word which he gave to the guru that i will never steal from a house where i have eaten and accidentally he ate something in that palace which was salty and now he has all the gold and diamond and silver jewelry and packed up nicely so there was these two options either he takes away everything and lives his life comfortably and then never ever have to steal or he sticks to the word which he gave to the guru what did he choose he chose the guru and he left all that loot right in the king's palace walked out unnoticed so that's the beauty of the person this gentleman was from assam the northeast and what a wonderful person bhumiya is i would say a classic example of purity innocence surrender and if somebody has that quality only then you can receive this kind of grace what bhumiya received from sri guru nanak devi question is from subham uttarakhand we keep on saying that whatever we get and experience is because of our past karma is there a point where we start from beginning when karmas are zero then why do we start this journey on are born in the first place please guide well shubham if you see anything which is rectangular like this box in my hand it begins from here the first line ends here the top line begins from here and it's over here but i will use my um mala to explain you something else now see this is a ram namala right this is a round mala now can you tell me from where it starts and where it ends right because i am holding it you might say that from this finger or that finger but actually if i go more precise then i can use another prop and that is this see this is a round uh kada so where does it start and where does it end so the jiva in the maya is functioning in a circular mode not linear but so in a circle the circle there is no end there is no beginning and that's why in india we have the symbol of shiva lingam again to make us understand there is no beginning and no end to the brahm shiva lingam is not brahma but shiva ingame is a symbol of brahm circle it's like a circle there's no no beginning no and it just goes on and on and on and on now point comes where you say why are we in this circle why can't we come out of this circle well there is a way the way is of atma gyan so if you have that what happens is in deep meditative state of samadhi you burn your old samskaras your impressions of past lives and you don't do new karmas because meaning the doership is gone so you are not then living like a one mind body unit and you are not attached or obsessive about this body mind unit self as me and this present life is the fruit of that prarabdha karma because of which this birth happened and in some of the scriptures it is said that maybe a ghani might have another three birth to exhaust the the leftover karmas maybe in one life it won't be you know totally exhausted so there might be another three lives might happen but for again it doesn't matter whether three or thirty or three hundred words might happen because for again even now when one is in this physical frame of body the understanding is i am not this so in my in myself in my true self i'm never born never died so where did this life or another life or past life or future life question arises because somewhere you are still seeing this body as me hence you are making that pre pre-birth you know before the birth and then after the death what will happen this just shows that although you are a student of vedanta but yet you haven't just cut through this tie of this body as me that's why you are saying i was born i will be born what will happen but from the brahmvidya aspect you are never born never dying so there's no past there's no future and pastor future is just a myth past which is gone isn't just in your memory future what you say is just a calculative projection of your mind what is always is the present and in present uh i am not this so no birth no death no past no future question is from joy mini patel from austin texas in the beginning of chapter 2 you have explained the formation of this manifest world three bodies that are formed from the process of panchikarana grass which is the physical subtle which constitutes census and thakuran i am not clear about the causal body you have explained that it comes from avidya the macroscopic illusion or maya which is unknown and not perceivable so how does it come to a part of jiva if you can explain the causal body for my understanding now causal body if i put it more simply then i would say a zone of darkness zone of not knowing and from this not knowing this zone of darkness arises the subtle body and the senses you say how i can give you example of sleep when the darkness of the sleep comes then arises the whole dream world out of that and where does it go when the sleep is gone well it goes back into that same darkness from where it arrows and every day in the night you see this dream world and from where does it arise from where does it come it is coming from the causal mind intellect ego and the subconscious the four faculties of your antagon now when i say the subconscious now it is that region which is much closer to the causal causal is what the science the avidya so what is cause of your your um mind from where did mind come out we say avidya what is avidya we don't know that is what it is it's a dark zone you don't know now somebody said no but i want to know but if you want to know then maybe try to find out from where the sleep comes and from where the dream world is happening which you think is real when that is occurring so it arises from that dark region and you know what you totally forget that you are on a bed totally forget you're sleeping in a home or hotel or your country or a foreign land and totally forgotten what happened a day before all events all emotions just wiped clean and this dream world seems to be zeal so a pauper can have a dream of being a king and you can have a dream where your dead relatives are alive again and you see strange places now who is creating your mind is creating how now you just get gaining all the information from the subconscious and doing some mix matches giving you a space to fulfill your desires which you couldn't do in the waking state so all the dream world came out from the subconscious about which your conscious mind has no clue what you have it in your subconscious [Music] you
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