Jump to content

Meditation - My Experiance, Am I Allowed To Share?


Recommended Posts

Lucky jee, it would help us all if, like Sat1176 veerjee, you also posted a brief note on how you got to this stage (hearing anhad naad) from where you started..thanks

And yes, I agree with Jasdeep Singh jee this topic is awesome and very educational...regards to all on this forum

Edited by hsingh6
Link to comment
Share on other sites

Lucky, all I can say is WOW!!! Keep going...

Your absolutely right about the Conch being some kind of calling. I just haven't figured out what yet. I have heard the 5 anhaad shabads eventually merge into one called Naad which becomes a single tone.

Anhad shabads are certainly a milestone marker, and a very good deep one at that. I wouldn't take this stage so lightly since there are countless mentions of them in Gurbani.

Edited by Sat1176
Link to comment
Share on other sites

Many thanks to you all for sharing information and experience about meditation. I was looking for some answers on the internet and got this thread. I started to meditate without any guidance but amazingly I was doing right and experiencing sounds too. But because of many changes in life my mind is so occupied that I couldn't continued my meditation. I am yearning to start it again and very happy for those who are doing and getting results too. Sometimes things are still happening in day today life and leaving me with a spark. It's still there I just have to get hold of it and start again.

Link to comment
Share on other sites

Laughing and crying at own my posts from 2006.

Anyone have a problem with dozing off during simran with eyes closed? I am finding that at times I am sometimes sliping into a sleep state yet still consious. It's like your body is falling asleep yet you are still consious and know you are falling asleep. Should you bring yourself back to fully awakened consiousness, or go with the flow....

Any advice would be much appreciated..

http://www.sikhawareness.com/index.php/topic/8202-difference-between-swas-swas-and-sas-giras/?p=76763

Just remembered hearing in one of Sant Ranjit Singh's videos where he states that the actual amrit vela state is a fine line between the wake and sleeping states, and being able to lock oneself into that moment.

When I didn't know anything it was happening automatically but didn't know what it was. Now I know what it is and seek it again it fails to happen. Edited by Sat1176
Link to comment
Share on other sites

Took a hukamnama this morning to see what message Guru ji was giving today. Thought of sharing it with you all.

Was on Ang 849 by Sri Guru Ram Das Ji

Vaar Of Bilaaval, Fourth Mehl:

bilaaval kee vaar mehlaa 4

One Universal Creator God. By The Grace Of The True Guru:

ik-oNkaar satgur parsaad.

Shalok, Fourth Mehl:

salok mehlaa 4.

I sing of the sublime Lord, the Lord God, in the melody of Raag Bilaaval.

har utam har parabh gaavi-aa kar naad bilaaval raag.

Hearing the Guru`s Teachings, I obey them; this is the pre-ordained destiny written upon my forehead.

updays guroo sun mani-aa Dhur mastak pooraa bhaag.

All day and night, I chant the Glorious Praises of the Lord, Har, Har, Har; within my heart, I am lovingly attuned to Him. (liv from my understanding means with focus and attention)

(All day and night, I chant the Glorious Praises, Har, Har, Har; with focus and attention)

sabh dinas rain gun uchrai har har har ur liv laag.

My body and mind are totally rejuvenated, and the garden of my mind has blossomed forth in lush abundance.

sabh tan man hari-aa ho-i-aa man khirhi-aa hari-aa baag.

The darkness of ignorance has been dispelled, with the light of the lamp of the Guru`s wisdom. Servant Nanak lives by beholding the Lord.

agi-aan anDhayraa mit ga-i-aa gur chaanan gi-aan charaag.

Let me behold Your face, for a moment, even an instant!

jan naanak jeevai daykh har ik nimakh gharhee mukh laag.

Third Mehl:

mehlaa 3.

Be happy and sing in Bilaaval, when the Naam, the Name of the Lord, is in your mouth.

bilaaval tab hee keejee-ai jab mukh hovai naam.

The melody and music, and the Word of the Shabad are beautiful, when one focuses his meditation on the celestial Lord.

raag naad sabad sohnay jaa laagai sahj Dhi-aan.

So leave behind the melody and music, and serve the Lord; then, you shall obtain honor in the Court of the Lord.

raag naad chhod har sayvee-ai taa dargeh paa-ee-ai maan.

O Nanak, as Gurmukh, contemplate God, and rid your mind of egotistical pride.

naanak gurmukh barahm beechaaree-ai chookai man abhimaan.

(If I understand these few pangti's correctly, Guru Ram Das ji is saying the beautiful anhad raags and naads are heard in the meditative state of sahj. Further leave behind the melody and music of instruments and serve the lord within to obtain honor in the court of the lord.)

Pauree:

pa-orhee.

O Lord God, You Yourself are inaccessible; You formed everything.

too har parabh aap agamm hai sabh tuDh upaa-i-aa.

You Yourself are totally permeating and pervading the entire universe.

too aapay aap varatdaa sabh jagat sabaa-i-aa.

You Yourself are absorbed in the state of deep meditation; You Yourself sing Your Glorious Praises.

tuDh aapay taarhee laa-ee-ai aapay gun gaa-i-aa.

Meditate on the Lord, O devotees, day and night; He shall deliver you in the end.

har Dhi-aavahu bhagtahu dinas raat ant la-ay chhadaa-i-aa.

Those who serve the Lord, find peace; they are absorbed in the Name of the Lord.

jin sayvi-aa tin sukh paa-i-aa har naam samaa-i-aa.

Shalok, Third Mehl:

salok mehlaa 3.

In the love of duality, the happiness of Bilaaval does not come; the self-willed manmukh finds no place of rest.

doojai bhaa-ay bilaaval na hova-ee manmukh thaa-ay na paa-ay.

Through hypocrisy, devotional worship does not come, and the Supreme Lord God is not found.

pakhand bhagat na hova-ee paarbarahm na paa-i-aa jaa-ay.

By stubborn-mindedly performing religious rituals, no one obtains the approval of the Lord.

manhath karam kamaavnay thaa-ay na ko-ee paa-ay.

O Nanak, the Gurmukh understands himself, and eradicates self-conceit from within.

naanak gurmukh aap beechaaree-ai vichahu aap gavaa-ay.

He Himself is the Supreme Lord God; the Supreme Lord God comes to dwell in his mind.

aapay aap paarbarahm hai paarbarahm vasi-aa man aa-ay.

Birth and death are erased, and his light blends with the Light.

jaman marnaa kati-aa jotee jot milaa-ay.

Third Mehl:

mehlaa 3.

Be happy in Bilaaval, O my beloveds, and embrace love for the One Lord.

bilaaval karihu tumH pi-aariho aykas si-o liv laa-ay.

The pains of birth and death shall be eradicated, and you shall remain absorbed in the True Lord.

janam maran dukh katee-ai sachay rahai samaa-ay.

You shall be blissful forever in Bilaaval, if you walk in harmony with the Will of the True Guru.

sadaa bilaaval anand hai jay chaleh satgur bhaa-ay.

Sitting in the True Congregation, sing with love the Glorious Praises of the Lord forever.

satsangtee bahi bhaa-o kar sadaa har kay gun gaa-ay.

O Nanak, beautiful are those humble beings, who, as Gurmukh, are united in the Lord`s Union.

naanak say jan sohnay je gurmukh mayl milaa-ay.

Pauree:

pa-orhee.

The Lord Himself is within all beings. The Lord is the friend of His devotees.

sabhnaa jee-aa vich har aap so bhagtaa kaa mit har.

Everyone is under the Lord`s control; in the home of the devotees there is bliss.

sabh ko-ee har kai vas bhagtaa kai anand ghar.

The Lord is the friend and companion of His devotees; all His humble servants stretch out and sleep in peace.

har bhagtaa kaa maylee sarbat sa-o nisul jan tang Dhar.

The Lord is the Lord and Master of all; O humble devotee, remember Him.

har sabhnaa kaa hai khasam so bhagat jan chit kar.

No one can equal You, Lord. Those who try, struggle and die in frustration.

tuDh aparh ko-ay na sakai sabh jhakh jhakh pavai jharh.

Bhul chuk marf if I misunderstood the true essence of the message.

Edited by Sat1176
Link to comment
Share on other sites

Sant Baba Bhagwan Singh (Begowal Rara Sahib) - simran techniques.

Technique given at time index 23 minutes of first video and more in second video. Real pity it's the not the complete video.

Very uplifting videos by babaji.

What i found striking was when he mentioned the short immediate jap of ''WAHE'' and then the longer enhanced ''GURU"" and taking it from navel up to trikuti.

Funny enough, I've noticed that i have been doing this only recently. When I started and for a long time, I was EQUALLY japping 'WAHE" and 'GURU' together along with controlled breath. However, only since i have been going very deep and silent, have i noticed that my 'Gurooooo' goes longer with the longer effortless breath.

Speaking for myself, this is the only way that i can actually get real deep because i think it goes with the silencing and stillness.

The very important thing that I have realized is that simran and jap can never be the be all and end all. In other words, like gurbani and God himself the depths and limits can never be reached. The further you go in, the deeper it gets and the more space keeps getting paved for you to work through.- It's like a treasure of vast and never ending depth.

It was Guru Nanak ji's ''ghat ghat bais nirantar'' - ''he dwells deep within the nucleus of the heart'' that invoked me to try and go as deep within as I could manage.

I knew that i had to try and take my surti within to the max possible.

Again, speaking for myself- I found it easier if i could first steady my mind with regular jap and then eventually really quieten and still yourself.

At this stage, it becomes very silent and mental jap.

You keep your body as still and quiet as possible and your breathing goes very quiet with longer and more shallow breaths.

I actually feel as if with every long exhale- I am pulling all my energies in towards my heart, such that it feels all the energies getting centred 'vibrate' with every heart beat.

Despite this sensation of yourself shriveling Inwards, at the same time your mind starts to feel as if it is opening up in a bigger and huger space !

The anhad naad and mental jap is all you can hear, but at the same time there is some kind of synchronization or tuning, that gets you vibrating and 'feeling' the naad and jap both together.

Then once, I acknowledge this stage, i automatically try and concentrate on trikuti and just try to keep going.

I can't describe in words how you get moments of being totally lost in the waheguru jap but at this same time of being lost and adrift, you also experience extreme clarity and control.

It certainly does take effort and mind control and i'm sure that in some way it exercises and makes your mind stronger to help overcome the weaknesses of panj chor.

Previously, when i would come across mentions of ''control your mind''....etc... in gurbani, I often interpreted it as using your brain and knowledge to make the proper decisions and courses of action..etc.. BUT now,- I feel it means a totally different ball game and is more about doing the deeper simran with mind steadying.

Anhad shabads are certainly a milestone marker, and a very good deep one at that. I wouldn't take this stage so lightly since there are countless mentions of them in Gurbani.

They are, but sometimes i'm unsure whether to be following them or not ?

Should i primarily be focusing just on jap and having them in background, or should it be trying to maintain both ?

Sat veerji, i'm not sure if you will agree or have noticed, but a couple of things that caught my attention-

- I sometimes feel as if there is a slightly different vibration or frequency in the left side compared to the right. Saying this, it usually feels louder and more enhanced on the right but listening carefully, i notice that just as much is happening on the left but at a different level.

This leaves the overall feel you get at the center and slightly behind both ears.

- The other thing i noticed a few times is that when i try and listen deeper into the sound then it can begin to fade away and disappear.

Whereas, when I begin to come and take my energy focus from there and back in towards the hirda, breath and trikuti, then the naad begin to occupy their own space again.

This is what gives me the impression sometimes that maybe I should just keep dhyan on gurmantar only?

Maybe, it's just a little phase again and next week i shall have a different outlook on the matter.

I can also understand what you mean about all the different naad eventually merging into a single tone.

It's just like how all the colours of the rainbow/spectrum or even the chakras can combine together and give that ONE Single White light.

From the single white light, all the colours come and into this same light they also merge together, Just as we All come from the ONE ek onkaar and together we all make that same One.

Edited by Lucky
Link to comment
Share on other sites

Lucky, the depths of your questions are reaching a point that I'm not sure I'm the best person to advise because I'm also at shallow depths like yourself. I don't want to give you any wrong advice. I would highly recommend you consult with someone who might be able to direct you who has more experience.

I will say this though bro, that I was sitting in the presence of another mahapursh a couple of days ago. He said in the advanced stage you see the parkash of Brahm everywhere you look. When that stage is reached no more jaap, simran takes place. You do seva of waheguru with the eyes.

From the little knowledge I have my understanding of these stages are

1) Listen to verbal jaap of waheguru
2) Listen to mental jaap of waheguru with swas swas
3) Listen to Anhad shabads (5 shabads) which takes you deeper within
4) Listen to Anhad naad/toor (single tone) which takes you even more deeper
5) Look at the Brahm jot, when it manifests. What it looks like I have no idea.

I also find it difficult to focus on the anhad shabads, and yes they also fade sometimes when I too put my dhyan on them. If that happens I take a step back and move to the previous step.

Edited by Sat1176
Link to comment
Share on other sites

I also find it difficult to focus on the anhad shabads, and yes they also fade sometimes when I too put my dhyan on them. If that happens I take a step back and move to the previous step.

Yep, that's exactly it !

This is how I was trying to say that it feels like a mind exercise and workout whereby we are strengthening our mind. The constant step forward, listen, then step back kind of thing and the repeating...makes it feel like a mental workout !

Thanks for your advice and suggestions.

Don't fear in giving wrong advice.

I think we both know that this is an ongoing learning experience that may be slightly different for each of us.

We can only give our own experiences and not the way it should be or was meant to be.

I am in no position to advise or give suggestions to others but I can try and tell it according to myself and own experiences.

However, i can say that i spent a very long time going around on roundabouts trying to get on the path with different approaches, methods, techniques and then at the beginning it was just trying to settle in and steady yourself (which is still an ongoing battle!),,,,,,,,,,,,,,,,, I firmly believe, that all these turns on the roundabouts are like obstacles that actually help to build up my hunger and thirst even more.

Your personal advice, experiences and this whole thread has always been and still is monumental in helping my development.

Link to comment
Share on other sites

I have found a fantastic video upon inner reality and it is a guide also for a better meditation, which I would like to share it, with the sangat.

https://www.youtube.com/watch?v=fhbOM6XhLHI

Enjoy yourselves.

Thanks.

Link to comment
Share on other sites

The guidance upon meditation in the video above, is quite inspiring and encouraging, for whosoever wants to start to walk on the path ruhaniyat.

Because nobody of us are perfect meditators, we are all stuggling souls, are all seekers of that primal Truth. But if we observe carefully, though the method is good for a start, and it definetely takes you to obtain a certain progress.

But it can not be compared, to the method given to us in the Bani of Nam Simran. For the seekers the starting may seem similar to an extent, the difference lies in the destinations they take you.

While, the method of meditation described above in the video, may take one at most to "swarg", "baikunth" or "heaven" .... the method of our Guru Sahibans, take us to our real Home Sach Khand, into the lap of our Father, Sat Purukh.

That is their guarantee, their bakshish, their daya meher...

Avoh Sajna, hau dekha Darshan tera Ram....

Edited by harsharan000
Link to comment
Share on other sites

Just watched the video Harsharan, thanks for sharing. Really enlightening and good to be able to put some more pieces of the jigsaw together.

sat1176 today i was just resting on bed in afternoon and was mentally doing mool mantar sahib and a very high frequency sound started coming in right ear like in physics it was near 11000 Hz like peeeeeeeeee after 2-3 min a phone call came and i got distracted ....and it stopped...

Link to comment
Share on other sites

Have noticed over the past few days the anhad sounds in the right ear are becoming more and more prominent. Last night I could hear them all night long to the extent they actually kept me awake all night. For the first time I could hear two at the same time. one was a kind of harmonic sound that I've posted before and the other one was more subtle constant tone. Tried to put my dhyan on those but found it very difficult. Could only last a few seconds before my mind would get tired and wonder. If you think focusing on Gurmantar is hard wait until you try and focus on anhad sounds.

For the record I kept on doubting and was beginning to think the sound is a device in my house our coming from walls. Last week I stayed in a hotel over night and I could hear the same harmonic sound there as well. It is therefore definitely something internal I'm hearing or my ear drum has a problem.

Self doubt seems to be one of the biggest obstacle I seem to be constantly facing. Even though a number of mahapursh keep on confirming to me what is happening is genuine I still doubt. Why????? Waheguru ji make this dubda go away. Maybe I just don't appreciate the blessing guru ji is bestowing. Like a mahapursh once said the pyaar is still kacha.

Edited by Sat1176
Link to comment
Share on other sites

I have been doing some reading online whether there is a difference between Anhad and the medical conditional known as Tinnitus.

http://www.nhs.uk/Conditions/Tinnitus/Pages/Introduction.aspx

Tinnitus is a term that describes any sound a person can hear from inside their body rather than from an outside source.

Although tinnitus is often described as 'ringing in the ears', several sounds can be heard including:

  • buzzing
  • humming
  • grinding
  • hissing
  • whistling
  • sizzling

Sometimes, the noise associated with tinnitus beats in time with a person’s pulse. This is known as pulsatile tinnitus. Read more about the different types of tinnitus. Most people learn to live with tinnitus, but it can often have a significant impact on day-to-day life. For example, it can affect concentration and cause sleeping problems and depression. However, tinnitus itself is a condition that isn’t harmful and usually improves over time. Although there’s currently no single treatment that works in the same way for everyone, if an underlying cause can be established it can often be effectively treated (see below).

What causes tinnitus?

A build-up of earwax, a middle ear infection or a problem with your inner ear (such as Ménière's disease) can sometimes be responsible for the sounds of tinnitus. It's important to establish what triggers your tinnitus, whether there are particular times of the day when it's more noticeable, and whether there's anything that makes it better or worse. For example, some people find their tinnitus is worse when they're stressed or anxious and improves when they're calm and relaxed.

On meditation forums people are stating Tinnitus and Anhad sounds are one and the same thing. Learning to focus on these sounds takes you into deeper states of meditation.

Tuning the Cosmic Radio Dial, Part Four
Nada Yoga: Inner Sound Meditation, the Music of the Spheres
By James Bean
Copyright November 2004

The person, who is in tune with the universe, becomes like a radio receiver through which the Voice of the universe is transmitted. (Hazrat Khan)

This creative current, filling all space, may be likened to the electromagnetic waves of the radio. (Julian P. Johnson)

…The Great Creative Current flows outwards and downwards to create, govern and sustain all regions. It passes out from this region somewhat like the radio emanations going forth from a great broadcasting station. It is the Audible Life Stream, the most important factor in the system of the Masters. This Stream permeates the entire system of universes. A thing of great importance to us is that the music of this ever-flowing current, the stream of life, can be heard by a real Master and also by his students who have advanced even a little on the Path.” (Julian P. Johnson, The Path of the Masters)

The subject of Shabd (Inner Sound, The Music of the Creator) is such that we cannot do justice to it by discursive reasoning. All that can be said is that “Shabd” implies the Power of God that has created and is sustaining the various grand divisions, divisions and sub-divisions of the vast creation of God. It is a current from the Ocean of Consciousness and is characterized by Sound-vibration, or in other words, It is a live and active principle which, emanating from God, is enlivening all creation. It is the instrument with which God creates, controls and sustains His vast universe. It acts as a life-line between the Creator and His creation and serves as a golden bridge between the two. The divine currents, like the ethereal waves of a radio, are spread out in the atmosphere in all the directions of the compass, giving out delectable strains of music. We, however, cannot catch the ethereal vibrations and listen to the divine melody until we get in tune with the Infinite by adjusting our mental apparatus. Therefore we become etherealized more and more as we come in tune with the heavenly music. Shabd is the connecting link between God and man. (Sant Kirpal Singh)

“The vibrations of this Sound are too fine to be either audible or visible to the material eyes or ears…” (Hazrat Khan) Yet, as Masters and mystics often point out, there is another kind of hearing and another kind of seeing. The eyes and ears of the soul – the spiritual senses – can be developed. There is Light coming from beyond the darkness, and there is Music coming from beyond the silence, for those who have ears to hear – those who desire to meditate and discover the wonders of inner space for themselves.

Nada Yoga, Inner Sound Meditation, in Hinduism

Hinduism is very much a religion of divine Light and Sound; many Indian scriptures and spiritual traditions teach about the universe being created through the Sound of AUM, the ecstasy of hearing the cosmic flute of Krishna, or hearing the Unstruck Melody (Anhad Shabad) of God that reverberates throughout the universe. Yogis of Nada Yoga and Masters of Shabd Yoga Meditation impart to their students knowledge about developing their inner spiritual sense of transcendental hearing.

Our physical and astral bodies, our Indriyas and the mind, all have Sound as their basis. As we penetrate deep into them they only lead us to Sound. As we analyze our individual existence, it takes us to Sound before we reach the transcendent Self. (Sri Swami Sivananda)

By one who is desirous of attaining perfection in Yoga, Nada alone has got to be closely heard (meditated upon), having abandoned all thoughts and with a calm mind. (Sankaracharya, “Yoga-taravali,” quoted in Nada Yoga by Sri Swami Sivananda, The Divine Life Society)

Let yogi sit on Sidh Asana and while practicing the Vaisnavi Mudra, should hear the sound through his right ear. By communion with the Word, he will become deaf to the external sounds, and will attain the Turya Pad or a state of equipoise within a fortnight. First the murmuring sounds resembling those of the waves of the ocean, the fall of rain and the running rivulets and the Bheri will be heard intermingled with the sounds of bell and conch,… (Nad Bind Upanishad)

The following is from the Nadbindu Upanishad, on the practice of Nada Yoga (Inner Sound) meditation. It’s from Thirty Minor Upanishds – Including the Yoga Upanishads, K. Narayanasvami Aiyar, Santarasa Publications. (“Minor” as opposed to the twelve “major” Upanishads, which are most widely translated: Mandukya, Isa, Katha,Chandogya, etc. There are 108 Upanishads in all.)

The Upanishads represent for the Hindu approximately what the New Testament represents for the Christian. The earliest of these spiritual treatises, which vary greatly in length, were put down in Sanskrit between 800 and 400 B.C. (The Upanishads, Penguin Classics)

Nadbindu Upanishad: “The yogin being in the siddhasana (posture) and practicing the vaishnavimudra, should always hear the internal sound through the right ear.

“The sound which he thus practices makes him deaf to all external sounds. Having overcome all obstacles, he enters the turya state within fifteen days.

“In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum, and cataracts: in the middle (stage) those proceeding from mardala (a musical instrument), bell, and horn.

“At the last stage, those proceeding from tinkling bells, flute, vina (a musical instrument), and bees. Thus he hears many such sounds more and more subtle.

“When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle.

“He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others.

“The mind having at first concentrated itself on anyone sound fixes firmly to that and is absorbed in it.

“It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water, and then becomes rapidly absorbed in chidakas (the akas where Chit prevails).

“Being indifferent towards all objects, the yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.

“Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound, and (then) his chitta becomes absorbed in it.

“Just as the bee drinking the honey (alone) does not care for the odor, so the chitta which is always absorbed it} sound, does not long for sensual objects, as it is bound by the sweet smell of nada and has abandoned its flitting nature.

“The serpent chitta through listening the nada is entirely absorbed in it, and becoming unconscious of everything concentrates itself on the sound.

“The sound serves the purpose of a sharp goad to control the maddened elephant–chitta which roves in the pleasure-garden of the sensual objects.

“It serves the purpose of a snare for binding the deer-chitta. It also serves the purpose of a shore to the ocean waves of chitta. The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.

“The sound exists till there is the akasic conception (akasa- sankalpa). Beyond this, is the asabda soundless Para-brahman which is Paramatma.”

A good example of Nada (Sound) Meditation practice is found in The Shambhala Guide To Yoga, George Feuerstein, Shambala Books:

First, the practitioner should block his or her ears with the fingers and focus inwardly, listening for the arising of the inner Sound. To begin with, a variety of sounds may be heard – the practitioner may hears sounds like: the sound of the ocean, a rain cloud, a drum, a kettledrum, a conch, a bell [ringing sound], a horn, a flute, a lute, or a bee [humming sound].

The Nad Bindu Upanishad also mentions the possibility of hearing a sound that resembles the Vina, a somewhat sitar-like instrument used in Indian classical music.

These mystic or heavenly inner sounds are always resounding in the soul, thus when one attains a certain level of stillness and concentration, spiritual Sound becomes audible. In truth, the innerSound is always there, it is we (our attention) who come and go. We gain awareness of the Sound, and this creates the illusion that the Sound has “arrived.” When we get distracted or leave off our meditation practice it seems to us that the Sound has “stopped.” However, this otherworldly Sound continues, like radio waves flowing through the atmosphere, available to be “tuned in” anytime we want to listen (do bhajan: listen to the inner Sound in meditation).

Edited by Sat1176
Link to comment
Share on other sites

The individual engaged in Nada Yoga can hear the sound of the heart if his mind is fixed on nada or anahata. In Nada Yoga, a yogi finally attains gets laya or dissolution. The Yogi enters into samadhi and attains knowledge of the self. Essentially Nada yoga is also called Laya Yoga and has close similarity with Kundalini Yoga.

When the mind gets absorbed in the anahata sounds the individual will attain knowledge of hidden things. The individual shall hear para-vak and develop the eye of intuition. Eventually the mind is absorbed in Brahman or the Absolute.

Anahata sounds of the Nada Yoga are the mystic sounds heard by the Yogi during his meditation. It is a sign of the purification of Nadis. There are loud as well as subtle sounds. One will have to contemplate from the loud sound. Beginners can hear the sound only when the ears are closed. Anahata sound is also termed Omkara Dhvani. They proceed from the Anahata centre of the Sushumna Nadi.

The yogi shall eventually hear the music of anahata and enjoy wonderful concentration. The next process is doing japa and ajapa japa of sauham with breath on any mantra. One has to practice pranayama for at least one or two months to hear the ten sounds clearly and enjoy the music of the soul.

The sages found that mano-laya followed by mano-nasa was the pious means to attain Self-realisation than the difficult process of controlling the mind and culturing it which is always attended by the menace of the mind entering the old grooves of vasanas at any moment. In the course of further practical investigations the yogis and prophets found that sound has the great power to attract the mind and absorb it. Thus mano-laya and mano-nasa through nada yoga, union or merger into sound was considered to be an effective and safe means of Self-realisation.

Brahman was one and non-dual. Anahata literally means unbeaten, unstruck. Anahata sound is not the result of striking or beating certain things like the raising of a note on the violin or the vina. This sound comes from the anahata chakra. By affecting the union of mind with the anahata sound, the effect to disappear into the cause or mano-nasa is attained.

When the yogi is first established in the anahata sound and then returns back to his own self, it is known as krama mukti or gradual liberation. Anahata sounds or the melody are the mystic sounds and is a sign of purification of the nadis or astral currents due to pranayama. The sounds can also be heard after the chanting the Ajapa Gayatri Mantram `Hamsa soham` a lakh times. The sounds are heard through the right ear with or without closing the ears. Nada that is heard varies in 10 kinds. The first variation of a Nada is chini, the second is chini-chini; the third is the sound of bell; the fourth is that of conch; the fifth is that of tantri, the sixth is the sound of tala; the seventh is that of flute; the eighth is that of bheri; the ninth is that of mridanga and the tenth is that of clouds or thunder.

The yogi must hold back the patience to hear the sound of inner self in Nada Yoga. One should concentrate and keep his mind one-pointed. The particular sound that is heard today may not be heard everyday. However, at least one of the ten Anahata sound is heard on each of the day.

Nada Bindu Upanishad

1. The syllable ‘A’ is considered to be its (the bird Om’s) right wing, ‘Upanishad’, its left; ‘M’, its tail; and the Ardha-Matra (half-metre) is said to be its head.

2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left.

3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel.

4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows.

5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained.

5( B)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins.

6( B)-7. The first Matra has Agni as its Devata (presiding deity); the second, Vayu as its Devata; the next Matra is resplendent like the sphere of the sun and the last, Ardha-Matra the wise know as belonging to Varuna (the presiding deity of water).

8. Each of these Matras has indeed three Kalas (parts). This is called Omkara. Know it by means of the Dharanas, viz., concentration on each of the twelve Kalas (or the variations of the Matras produced by the difference of Svaras or intonation).

9-11. The first Matra is called Ghoshini; the second, Vidyunmali (or Vidyunmatra); the third, Patangini; the fourth, Vayuvegini; the fifth, Namadheya; the sixth, Aindri; the seventh, Vaishnavi; the eighth, Sankari; the ninth, Mahati; the tenth, Dhriti (Dhruva); the eleventh, Nari (Mauni); and the twelfth, Brahmi.

12. If a person happens to die in the first Matra (while contemplating on it), he is born again as a great emperor in Bharatavarsha.

13. If in the second Matra, he becomes an illustrious Yaksha; if in the third Matra, a Vidyadhara; if in the fourth, a Gandharva (these three being the celestial hosts).

14. If he happens to die in the fifth, viz., Ardha-Matra, he lives in the world of the moon, with the rank of a Deva greatly glorified there.

15. If in the sixth, he merges, into Indra; if in the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures.

16. If in the ninth, in Mahar-Loka; if in the tenth, in Janoloka (Dhruva-Loka -- ?); if in the eleventh, Tapoloka, and if in the twelfth, he attains the eternal state of Brahma.

17. That which is beyond these, (viz.,) Para-Brahman which is beyond (the above Matras), the pure, the all-pervading, beyond Kalas, the ever resplendent and the source of all Jyotis (light) should be known.

18. When the mind goes beyond the organs and the Gunas and is absorbed, having no separate existence and no mental action, then (the Guru) should instruct him (as to his further course of development).

19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.

20. Then he, being freed from the bonds of karma and the existence as a Jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma.

21. O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha (that portion of past Karma now being enjoyed) without making any complaint (of it).

22-23(a). Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it.

23( B)-24. That (portion of the) Karma which is done in former births and called Prarabdha does not at all affect the person (Tattva-Jnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body.

25(a). Where then is rebirth to a thing that is illusory ? How can a thing have any existence, when there is no birth (to it) ?

25( B)-26(a). As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where then is the cosmos ?

26( B)-27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true). When he knows it to be a piece of rope, the illusory idea of a serpent vanishes.

28-29(a). So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is Prarabdha to him, the body being a part of the world ? Therefore the word Prarabdha is accepted to enlighten the ignorant (only).

29( B)-30. Then as Prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds.

31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear.

32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days.

33. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly.

34. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and cataracts; in the middle (stage) those proceeding from Mardala (a musical instrument), bell and horn.

35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle.

36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle.

37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others.

38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.

39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).

40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.

41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it.

42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.

43( B)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.

44( B)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.

45( B)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta.

46( B)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.

47( B)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman.

48( B). The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind).

49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.

49( B)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.

50( B)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.

51( B)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this.

52( B). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum).

53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.

54. The Yogin’s Chitta having given up fame or disgrace is in Samadhi above the three states.

55. Being freed from the waking and the sleeping states, he attains to his true state.

56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava.

Edited by Sat1176
Link to comment
Share on other sites

Have noticed over the past few days the anhad sounds in the right ear are becoming more and more prominent. Last night I could hear them all night long to the extent they actually kept me awake all night. For the first time I could hear two at the same time. one was a kind of harmonic sound that I've posted before and the other one was more subtle constant tone. Tried to put my dhyan on those but found it very difficult. Could only last a few seconds before my mind would get tired and wonder. If you think focusing on Gurmantar is hard wait until you try and focus on anhad sounds.

I agree !

At first, I too thought that the louder sounds from right ear would eventually merge into the centre, but like you say the amplitude seems to have just increased instead.

I think they do get somewhat more central as you go deeper but this may also be that the smaller amplitude on the left has increased as well.

The scientific term for these different sounds on both sides is 'Binaural' -I think!!

and funny enough, they have binaural sounds that are used as sound therapies for elevating mood and state of mind.

I have also just learned that i must be in maintained state of 'sunn' for quite a while because I will get up every 2-3 hours in the night and do about half an hour of simran and then go back to sleep for another few hours.

This morning, I think I felt the rom rom jap experience at a very heightened level. The rom rom jap was just happening in the heart and all I did was focus on the anhad and they got very intense and loud such that the next few minutes was probably the most anand of being merged that I have Ever felt.

At the same time, I could physically Feel the dripping at the very back of my tongue along with uncontrollable tears with this transcending merge and connection with satguru . All i could think and say after was ''ananad paya meri mayi, satguru meh payia'

I do ardas that this wasn't just a glimpse or a one-off, because I would love nothing more to be in that same constant state of sehaj. I just can't put in words the love I have for simran and waheguru.

Edited by Lucky
Link to comment
Share on other sites

The more I read your and Sat´s meditative experiences, the more I can say, that you guys are just blessed ones, by Him.

This is His greatness, and nobody can question Him. At one place Sat says, as some mahapurush told him, that his pyar was kachha, or even you Lucy have said, that you are no gyani or something like that, but the thing is, when He wants to give something, ther is no question of being worthy or not. Because

His glance of mercy, can change even dust(sinners) into gold(gurmukhs).

And this all is possible, as I usually stress on the practice of Nam Simrann, you have put your sincere efforts in the Nam Simran.

He is a bountiful giver... when He wants to give someone anything, He just gives His unlimited Daya Meher.

As the bani says:

Jevad Aap, tevaad Teree daat.

And that His daat is not material, but He just makes us taste the Amrit of Nam, which is flowing within each and everyone of us all the 24 hours nonstop...the thing is, we have to reach there, and that is only possible with His Simran.

May He bless you guys more and more, just keep your sincere efforts, up regularly.

Wah wah Sachay Badshah.

Edited by harsharan000
Link to comment
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
×
×
  • Create New...