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Date Posted: 08:03
Author: Anonymous - 1 Feb 2002
Subject: Nadbindu Upanishad
From the Nadbindu Upanishad:
That portion of the karma which is done in former births, and called prarabdha does not at all affect the person (tattvajnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body. Where then is rebirth to a thing that is illusory? How can a thing have any existence, when there is no birth (to it)?
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?
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.
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). 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.
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
The sound exists till there is the akasic conception (akasa- sankalpa). Beyond this, is the asabda soundless Para-brahman which is Paramatma.
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).
This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.
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.
Many myriads of nadas and many more of bindus-(all) become absorbed in the Brahma-Pranava sound.
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. After that, he does not at any time hear the sounds of conch or dundubhi (large kettle-drum).
The body in the state of unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
The yogin's chitta having given up fame or disgrace is in samadhi above the three states.
Being freed from the waking and the sleeping states, he attains to his true state.
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.
Such is the Upanishad [Nadbindu Upanishad
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