to bhuvan eshwar chulkari

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.

 

 

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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.

>

>

>

>

>

>

>

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