View this page "NAD"

[Naam Simran Shabad]

NAD BIND UPANISHAD — One of the ancient texts dealing with the glory
of Nad or the Sound Current. It prescribes the spiritual exercises
that give power to the yogins to hear Anhad (Omkar or Onkar) sound of
Brahma’s first manifestation, within one’s own self. Its realization
gives knowledge and power to create as it is the only creative
principle working in the cosmos. - Sant Kirpal Singh

Click on http://groups.google.com/group/naam_bhajan_simran/web/nad?hl=en
- or copy & paste it into your browser's address bar if that doesn't
work.

[Naam Simran Shabad]

In the Nad Bind Upanishad (Rig Veda)

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

NOTE: Vaishnavi Mudra (Shanmukhi Mudra): Sit in Padmasana or
Siddhasana or Sukhasana. Close the ears with the thumb. This is
Shanmukhi Mudra or Vaishnavi Mudra.

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.

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 any one 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 Chidakasa (the Akasa 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
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.

The serpent Chitta through listening to 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.

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.

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."

In Hamsa Upanishad (Yajur Veda)

"In the filament (of the lotus), there arises the waking state; in the
pericarp there arises the Svapna (dreaming state); in the Bija (seed
of pericarp), there arises the Sushupti (dreamless sleeping state);
when leaving the lotus, there is the Turya (fourth state). When Hamsa
is absorbed in Nada (spiritual sound), the state beyond the fourth is
reached. Nada (which is at the end of sound and beyond speech and
mind) is like a pure crystal extending from (Mula) Adhara to
Brahmarandhra. It is that which is spoken of as Brahma and Paramatman.

After that, Unmani is the end of the Ajapa (Mantra). Having thus
reflected upon Manas by means of This (Hamsa), one hears Nada after
the uttering of this Japa (Mantra) a crore of times.

It (Nada) is (begun to be heard as) of ten kinds.
The first is Chini (like the sound of that word);
the second is Chini-Chini;
the third is the sound of bell;
the fourth is that of conch;
the fifth is that of Tantiri (lute);
the sixth is that sound of Tala (cymbals);
the seventh is that of flute;
the eighth is that of Bheri (drum);
the ninth is that of Mridanga (double drum);
and the tenth is that of clouds (viz., thunder).

He may experience the tenth without the first nine sounds (through the
initiation of a Guru).

In the first stage, his body becomes Chini-Chini;
in the second, there is the (Bhanjana) breaking (or affecting) in the
body;
in the third, there is the (Bhedana) piercing;
in the fourth, the head shakes;
in the fifth, the palate produces saliva;
in the sixth, nectar is attained;
in the seventh, the knowledge of the hidden (things in the world)
arises;
in the eighth, Para-Vak is heard;
in the ninth, the body becomes invisible and the pure divine eye is
developed;
in the tenth, he attains Para-Brahman in the presence of (or with)
Atman which is Brahman.

After that, when Manas destroyed, when it which is the source of
Sankalpa and Vikalpa disappears, owing to the destruction of these
two, and when virtues and sins are burnt away, then he shines as
Sadashiva of the nature of Sakti pervading everywhere, being
effulgence in its very essence, the immaculate, the eternal, the
stainless and the most quiescent Om. Thus is the teaching of the
Vedas; and thus is the Upanishad.”

In Chandogya Upanishad (Same Veda)

"Again, the light of Brahman that shines above this heaven, above
everything, above all, in the incomparably good and the highest
worlds, even this is the light within the body of man. This light can
be seen inasmuch as one has a perception of warmth when one touches
the body. It can be heard inasmuch as, on closing the ears, one hears
something like the sound of a chariot or the bellowing of a bull, or
the sound of a blazing fire. One should meditate on the light as seen
and heard. One who meditates on this thus, becomes beautiful and
illustrious – yea, one who meditates thus."