Guest guest Posted October 27, 2003 Report Share Posted October 27, 2003 i think that following may be helpful in your research about origin of thought. the following are some shrutis from nadabindu upnishad-- The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear. 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. 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 Paramatman. 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. as long as there is sound there is mind but with its cessation the yogi the state above mind(unmani) & in the state of unmani the yogi behaves like this-- The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow. when there are no sorrow, no joy, no desires, how can there be thoughts.in fact the yogi remains like a dead & there are no thoughts in a dead person-- Being freed from all states and all thoughts whatever, the Yogin remains like one dead. only in the supreme state of samadhi there is no mind. this is the soundless state & is the highest state.there is no duality in this state so no mind & hence no thoughts. love, gautam. Exclusive Video Premiere - Britney Spears Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 28, 2003 Report Share Posted October 28, 2003 Dear Sri Gautam madan garu, Thank you very much for your kind reply. I read the Nada Bindu Upanishad.Thank you for the information. I have to provide a framework for the unfoldment of thought in an individual via the society. As Tony pointed out , I am working on a karmik model. Shri Harsha has generously pointed out the origin of thought. I have to synchronise many threads to make into a viable theory. Thank you so much for your generosity to spend your time for me. Love, bhuvaneswar If you have the habit reading the upanishads and the scriptures,please do me a favour . There is a quotation in the vedas: va:gvai Brahman Could you please get me the relevant literature on this topic as I could not get access to it . On Mon, 27 Oct 2003 Gautam Madan wrote : >namaskaar shri bhuvan ji, >i think that following may be helpful in your research about origin of thought. the following are some shrutis from nadabindu upnishad-- > >The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear. > 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. > > 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 Paramatman. > > 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. > > > >as long as there is sound there is mind but with its cessation the yogi the state above mind(unmani) & in the state of unmani the yogi behaves like this-- > >The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow. > >when there are no sorrow, no joy, no desires, how can there be thoughts.in fact the yogi remains like a dead & there are no thoughts in a dead person-- > >Being freed from all states and all thoughts whatever, the Yogin remains like one dead. > > > >only in the supreme state of samadhi there is no mind. this is the soundless state & is the highest state.there is no duality in this state so no mind & hence no thoughts. > > > >love, > >gautam. > > > > > > > >Exclusive Video Premiere - Britney Spears Quote Link to comment Share on other sites More sharing options...
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