Humming sound in the ear

[devotee]

Namaste Yajvan ji,

Thank you for giving the apt quote from Vijnan Bhairava. I would quote Nadabindu Upanishad :

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.


OM

[yajvan]

hariḥ oṁ
~~~~~~

Namasté devotee,


thank you for offering the the nadā-bindu¹ upaniṣad. We can note the following:

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 is the 48th śloka which begins phala-śruti or the fruit of the scriptural statements given within the upaniṣad. One then begins to experience unmanī manas or above or beyond (transcending) the mind.

Note that within the 38th kārikā of the vijñāna bhairava (offered in post 10 above) , the phala-śruti is called out within the kārikā itself i.e. He attains the supreme brahman who is deeply merged in the śabda-brahmaṇi.
Just thought that was worthy of note and the different styles the wise offer to us.

It would be interesting to ask those on HDF who is experiencing these sounds? This is where the intital post began if I recall. Are members perhaps hearing multiple sounds ( ocean + bells + bees + … vīṇā , etc), just one, etc.

praṇām

words

• nāda - any sound or tone ; from √ nad - a loud sound , roaring , bellowing , crying; in grammar the nasal sound represented by a semicircle and used as an abbreviation in mystical words ~ praṇava oṁ would be one.
• bindu - ( later written as vindu) - drop , globule , dot.

Lets connect the two via the writing/grammar component : nāda = the semi-circle + bindu =the dot over it. Hence this upaniṣad is dealing with sound and with pranava oṁ ॐ ; note the nāda semi-circle + bindu dot above it.
We know of others like hūṁ हूं the dot over a letter representing the anusvāra, or nasal sound.

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

We have been talking of ahata अनाहत or 'which is unbeaten' ( hence unstruck) sound (śabda) that continues in one's mind, and is seemly heard, or perceived by the ear, yet is internal to the sadhu.

I thought some would have interest if I listed out the sounds ( nāda) found in the haṁsa upaniṣad ; it informs us of 10 sounds one might hear as anāhata¹ or amātra ¹ written about in post 10 & referred to in the nadā-bindu¹ upaniṣad devotee offered in post 11 above.

The 10

• chini - it is like the sound of this word
• chini-chini - the sound of these two words
• ghaṇṭā or bell
• śaṅkha or conch-shell
• tantrī or lute
• tāla - cymbals
• vīṇā - lute
• bheri - a kettle-drum
• mṛdaṇga - double drum
• clouds or thunder

Yet if we look to the nadā-bindu¹ upaniṣad , it groups sounds:

• first stage sounds - ocean, clouds ( thunder) kettle-drum, cataracts ( waterfall)
• second stage sounds - drum (mardala), bell, horn
• third stage sounds - chimes or tinkling bells, lute ( vīṇā), flute ( some call nāla)

For those with a detailed mind , you will see the list is almost reversed for what comes 1st or last in these lists. Sometimes the ṛṣi's do lists in order of importance, and sometimes in reverse order. That is IMHO how the lists then can match up.

The nadā-bindu upaniṣad says when the aspirant comes to the sound of the great kettle-drum ( I assume mṛdaṃga or bheri) he/she should try and distinguishing only sound that are more and more subtle.

One must ask if, I do not hear any sounds, yet I am attracted to sounds and would like to know if there is some way I can use sound to my benefit ( sādhana). Yes there is .
The 41st kārikā of the vijñāna bhairava offers the answer. I will add it if there is interest.

praṇām

words

• anāhata - or an unstuck sound. It is interesting to note this word anāhata is defined as 'fatherless' , 'having no master or protector'. The inference here is, the sound is without origin. There was no bell that was stuck, or gong that was hit, it just continues , fatherless , without origin.
• amātra- without measure , boundless. What is implied here is since it has no beginning and no end, it has no meter ( beat or rhythm) it is therefore without bounds.
• nadā-bindu upaniṣad - nāda - any sound or tone ; from √ nad - a loud sound , roaring , bellowing , crying; in grammar the nasal sound represented by a semicircle and used as an abbreviation in mystical words ~ praṇava oṁ would be one.
• bindu - ( later written as vindu) - drop , globule , dot.
• note nada as a noun is also a river - one can hear the roar of a river
• mṛdaṃga - going about while being beaten - a mardala ( drum)

[devotee]

Namaste Yajvan ji,

It would be interesting to ask those on HDF who is experiencing these sounds?

Out of two meditation practices I do daily, one corresponds to listening to these sounds. After the sounds of heart, blood circulation etc. die out, I hear a clear sound of continuous ringing bells.

OM

[yajvan]

hariḥ oṁ
~~~~~~

Namasté devotee,

Namaste Yajvan ji,

Out of two meditation practices I do daily, one corresponds to listening to these sounds. After the sounds of heart, blood circulation etc. die out, I hear a clear sound of continuous ringing bells. OM

Thank you for sharing your experience... for me, I have the sounds with me continuously all day/night. There are 2 or 3 that continue. They are close to the high-pitched cymbals. Some times I can discern 3; It seems 2 are an octive apart , the best that I can tell. And the sound is not in the ears but within the head.

Perhaps others will let us know of their sounds ? I have not heard bheri (a kettle-drum) ; perhaps others have?

praṇām

[smaranam]

PraNAm

That is amazing ! Lot of good information on this thread.
And living constantly with the Naad of different varieties is simply amazing. I do not know how you deal with that , Yajvanji

A few years ago I heard Veda-ghosh at a distance suspended in space.
Like hundred rishis chanting Vedic mantras in synch. Then it would stop and start again , with periods of silence in between. This happened for a few minutes/times several nights from the same room around the same time. Also, I had not attended or heard any such puja for years.

Was it just some hidden buried samskAr of the mind ?

----

By going/slipping into meditation naturally (no mantra), thoughts stop making sense after a while, and a feeling of being lifted up and falling down with a 'thud' sort of. This repeats several times.

Is this typical , and what is the significance , and is the person on the right track ?

Thank You

[yajvan]

hariḥ oṁ
~~~~~~

Namast�

By going/slipping into meditation naturally (no mantra), thoughts stop making sense after a while, and a feeling of being lifted up and falling down with a 'thud' sort of. This repeats several times.

Is this typical , and what is the significance , and is the person on the right track ? Thank You

Experiences are different for many. No mantra and silence - and 'feeling' is also a upāya ( a means, an approach).

If this approach delivers one to silence and expansion - this is a fruitful experience. There are 3 means/approaches ( as general techniques) - for more on this consider the HDF post http://www.hindudharmaforums.com/sho...39&postcount=4

After reviewing, ask more questions as you see fit.

praṇām

[smaranam]

PraNAm Yajvanji

Thank You very much. I may come back with qns.

[ramblinbob]

Hi I too hear the buzzing sound. At all times. Now when I meditate I focus on the sound and my meditation has gotten much deeper. I've read this is the sound of the universe. From the book ...I was again reading Brida by Paulo Coelho and I read "WICCA TOLD HER THAT SHE MUST ALWAYS PAY ATTENTION TO THE SOUND OF THE WORLD, YOU CAN HEAR IT WHEREVER YOU ARE" It's a noise that never stops, which is there on mountaintops, in cities, in the sky, and at the bottom of the ocean. This noise which is like a vibration is the SOUL OF THE WORLD transforming itself and traveling toward the light.

[Ekoham]

............

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.[/COLOR]
[/I]

OM

Namaste Devotee,

Thank you for giving quotes from Nadabindu Upanishad, I was dying to read about the stages after hearing sounds and your quotes have quenched my thirst. I am truly greatful to you. Yes I do practice meditation and hearing Anahat Nada is part of it.

Ekoham