Its an important part of spiritual sadhana.

What is it fundamentally ?

How it's related to spiritual progress ?

1 Answer 1


What is Anahata Nada and How it's related to spiritual progress?

It is a type of sound heard at the time of Yoga. By practicing it, one can attain Raja Yoga. It is a way to realize Brahma. There are four states of Yoga described in Hatha Yoga Pradipika, Chapter 4. A yogi gradually masters to hear more accurate Nada in each states. It is one of the methods of Trance (Laya) propounded by Lord Adinatha.

[66] Âdinâtha propounded 1¼ crore methods of trance, and they are all extant. Of these, the hearing of the anâhata nâda is the Only one, the chief, in my opinion.

[67] Sitting with Mukta Âsana and with the Sâmbhavî Madill, the Yogî should hear the sound inside his right ear, with collected mind.

[68] The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Suṣumnâ which has been cleansed of all its impurities.

[69] In all the Yogas, there are four states: (1) ârambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) niṣpatti (consumate.)

[70] When the Brahma granthi (in the heart) is pierced through by Prâṇâyâma, then a sort of happiness is experienced in the vacuum of the heart, and the anâhat sounds, like various tinkling sounds of ornaments, are heard in the body.

[71] In the ârambha, a Yogî's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void.

[72] In the second stage, the airs are united into one and begin moving in the middle channel. The Yogî's posture becomes firm, and he becomes wise like a god.

[73] By this means the Viṣṇu knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bherî sound (like the beating of a kettle drain) is evolved in the vacuum in the throat.

[74] In the third stage, the sound of a drum is known to arise in tie Sûnya between the eyebrows, and then the Vâyu goes to the Mahâśûnya, which is the home of all the siddhîs.

[75] Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep.

[76] When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced.

[77] The union of the mind and the sound is called the Râja-Yoga. The (real) Yogî becomes the creator and destroyer of the universe, like God.

[78] Perpetual Happiness is achieved by this; I do not care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of Raja-Yoga.

[79] Those who are ignorant of the Râja-Yoga and practise only the Haṭha-Yoga, will, in my opinion, waste their energy fruitlessly.

[80] Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmanî state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nâda, at once gives experience (of spiritual powers).

[81] The happiness which increases in the hearts of Yogiśwaras, who have gained success in Samâdhi by means of attention to the nâda, is beyond description, and is known to Śri Gurû Nâtha alone.

[82] The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it.

[83] By practising with this nâda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 15 days.

[84] In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle.

[85] In the first stage, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells, &c.

[86] In the last stage, the sounds resemble those from tinklets, flute, Vîṇâ, bee, &c. These various kinds of sounds are heard as being produced in the body.

[87] Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also.

[88] Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking up the loudest, thus practising, the distracted mind does not wander elsewhere.

[89] Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it.

[90] Just as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the nâda, does not desire the objects of enjoyment.

[91] The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anâhata nâda.

[92] The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once.

[93] The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once.

[94] Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it.

[95] Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds.

[96] Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nâda, and then it roams like it in tine supportless âkâśa or Brahma.

[97] The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere.

[98] The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it.

[99] The antahkaraṇa (mind), like a deer, becomes absorbed and motionless on hearing the sound of hells, etc.; and then it is very easy for an expert archer to kill it.

[100] The knowable interpenetrates the anâhata sound which is heard, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord.

[101] So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana.

[102] Whatever is heard in the form of nâda, is the śakti (power). That which is formless, the final state of the Tatwas, is tile Parameśwara.

[103] All the methods of Haṭha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death.

  • 2
    Exactly same answer was ready with me , but you posted it first . BTW nice find and here is wisdom library source , both are same - wisdomlib.org/hinduism/book/… Feb 1, 2018 at 7:34
  • @SwiftPushkar Thanks. Highlighted verse 100 and yes I am aware of wisdom library link. :) Feb 1, 2018 at 7:37

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .