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WHAT IS THE MYSTERY OF ANAHATA NADA?


Anahata nada is the name given in yogic philosophy to the cosmic sound or the so-called “white noise” that is present everywhere, without being actively made in a way that can be perceived. From Sanskrit, anahata means "un-struck" or "unbeaten," and nada means "to flow."

Sometimes, this sound is also known as the “unmade sound.” This concept is sometimes linked to the famous Zen question, “What is the sound of one hand clapping?” The idea is that anahata nada is this sound, because it is omnipresent and is all-pervasive, even when nothing is happening to create any other sound. Some say that anahata nada, or the sound of silence, is perfection. According to yogic teachings, this sound is necessary for all other sound to exist because it is the canvas upon which other sounds are manifest.

In yoga, it is taught that the sound of anahata nada can be represented as Aum or Om, the sacred syllable and revered bija mantra. This is the sound from which the whole universe emanated and represents the fundamental oneness of all creation.

In Kundalini yoga, it is said that the goddess of kundalini shakti embodies anahata nada. She is portrayed as a serene goddess, centered on her selfless spiritual devotion. Her energy, and that of anahata nada, is upward moving.

The Four Kinds of Sound There are four kinds of sounds. The first type of sound is vaikari. This is the sound that I speak and you hear – the physical sound. The second form of sound is madhyama, which means “the middle one.” Suppose I say “chocolate” or if I show you something that looks like it, and your mind thinks, “Oh, chocolate.” It is a sound that comes from a dimension of your mind. It is not just an abstraction or a vibration of thought. “Hot chocolate” is a voice, a sound. This is the middle sound.

The third dimension of sound is referred to as pashyanthi. Pashyanthi is your mind’s ability to think it up. Suppose I did not show you anything or shout “Chocolate,” but without any input from outside, from within, from some deep recess in your mind – “Chocolate.” It is not a reflection or rebound of what I said; somewhere from within, your mind can create it. This is the pashyanthi dimension of sound. The fourth dimension of sound is referred to as para vak. “Vak” means “voice,” “para” means “the divine” or the source of creation. You hear the voice of the Creator.Since ancient times, every scatter-brain in the world has been hearing God speak. I am not talking about those things – either made up or imagined according to people’s convenience. So much nonsense has been done in the name of the divine, the spiritual process, and of hearing sounds and voices, to a point where today, if you say you hear voices, you need psychiatry.

“The Word is God” We are talking about the reverberation that is the basis of creation and Creator. Even the Bible says, “First there was a Word and the Word was with God and the Word is God.” Perhaps no one through the centuries thought it was of any consequence, so they did not change or erase it, but that is the most significant thing that has ever been said in that part of the world. All the other stories that you made up should evaporate with just those three sentences.

That sound, which is the core of the soundless, utterly still consciousness, is para vak. A word is a human interpretation of a sound. There is no word anywhere in the universe. There are only sounds. When you speak, you do not throw out words, you make sounds. The person listening interprets the sounds as words. When they said “word,” they were referring to the sound – a sound that is more than whatever forms of gods you have imagined. About that sound, the yogi says, “One who has heard that sound, his life is absolutely fulfilled.”

That sound, which is the core of the soundless, utterly still consciousness, is para vak. If we go about educating you about the different dimensions of life, creation, perception, experience and expression, it will be an endless story because it is an endless universe. Not because the tale is tall, but because the creation is such. But if you hear this one sound which is anaadhi – beginning-less – then it is all here. It is no longer stretching into an endless scape.

Anahata – The Unstruck Sound There is something called Anahat. Anahata means “the unstruck sound.” Normally, if a sound has to happen, something has to strike something else. Anahata means the unstruck sound – two things have met, not by colliding but by intersecting. That is why Anahata is symbolized as two intersecting triangles. This symbol is present almost everywhere in the world with various types of interpretations. What is physical and what is beyond, they meet, not in collision but in intersection. This is very important because there is no conflict between the spiritual and the physical. They met each other like the hands of two lovers. The physical and the dimension of the beyond have met within every being in a certain way, otherwise one would not be here.

This is the unstruck sound. If you hear that, tears of love and joy will flow from you, and life becomes blissful and beautiful. But then you get bored of blissfulness. Everything is fantastic, you will be blissed out, but still not fulfilled. So the yogi said, “Unless you hear the beginning-less sound, that which is basis of not only the creation but the Creator also, till you hear that sound you will not know fulfillment.” Anaadhi means beginning-less. Both the creation and the Creator have a beginning. Anaadhi means that which is beginning-less – that cannot be seen, that cannot be held, that cannot be conquered or captured. That can only be heard.

“They hear me” At one point, when Adiyogi was transmitting yoga to the Saptarishis, his first seven disciples, he taught them all kinds of intricate things, but he never spoke. He simply sat there in an intoxicated stupor with his eyeballs rolled up. They sat there, seven of them receiving seven different dimensions of yoga, and this happened continuously for many months and years. All he did was sit there, seemingly disinterested in them.

Parvati asked him, “They are here, they are great sages. Why don’t you say something? It will be appropriate.” He said, “Ah, they hear me.” What he is telling her is, “Because of your intimacy, you don’t hear me, so I have to speak to you. They hear me.” He does not mean, “They hear what is happening in my mind.” He is saying, “The basis of my consciousness, they hear that, and that is all.”