We'll take the next verse svarena samdhayed yogam asvaram bhavayet param asvarenanubhave nabhavo bhavah abhavah ishyate Now Adi Shankar is giving the solution here svarena samdhayed yogam A sound should be generated and the gap between one sound and the next the space One should become aware of that space meaning thousands of thoughts are running in the mind Now instead of those thousands of thoughts, you run one thought by yourself and what should be that thought, they are giving that to us Just one sound not even a thought, one sound, of what? Om Om Om Om Om When we speak one Om and then we say the next in between there comes a gap start becoming aware of this space The more and more you start becoming aware of this pause the mind will become quieter and quieter svarena samdhayed yogam from one sound, this Yog can be attained in which mind become totally concentrated See, usually When you sit with the sound of Om, then whole attention is on Om We don't pay attention on the space in between two sounds of Om So while keeping a focus on that, chant 'Om' Om The space in between two Om is the very pregnant and very spacious and sacred place We do the chant of Om but in between the space of two Om You hold that space more piontly-correctively So be aware of that space in between Om Adi Shankracharya is giving us this meditation technique First we raised the sound- chanted Om then we catch the space between two Om- then 'asvaram bhavayet param'- and then then we start catching the silence beyond that sound We can say that when we chant one Om, the mind gets one-pointed in it one- from the effect of that sound the void, the peace, the steadiness that came then fixate the mind in that pause 'asvarena anubhavena' When you start practicing and sitting like this you'll start moving from word to wordlessness Which Kabir Sahib and Gurunanak Sahib called the 'Anhad Nada' When any two things are struck a sound is made that is Nada but when unstruck sound is formed that is called Anhad When we speak our vocal cords vibrate lips and tongue move and a sound is created When you (chanted) Om This is 'nada' something strikes against the other then this sound is made But focusing on it over and over again then you- Anhad- meaning in which, you are not doing anything and then it will nothing like a usual sound See, our sages made 'Om' as the symbol of Parmatma Now the 'Om' has no meaning of its own It is formed by the syllables 'a', 'u' and 'm' these three represents waking, dreaming and deep sleep state- the whole Mandukya Upanishad stands on this to make that understand In waking, dreaming and deep sleep state Our swaras gets changed. This experience when you become totally aware and start listening to what's going on inside then you don't have to vocalize 'a'; you'll hear it you don't vocalize 'u'; you'll hear it, you won't vocalize 'm'; you will hear it Let me reiterate, this will not come into your experience merely by listening to my discourse- you have to sit down and practice! but in the first step, you do the chant of Om but then slowly you move into that state where you get very clear cut experience of this 'swara' and then you move into the unstruck sound, the anhad-nada from sound to soundlessness journey from nada to anahad the discussion on this is going on in this verse now when you will experience this anhad then it will become clear to you what truth is and what untruth is Understand it this way Father points to the moon to make the child understand there were too many trees, where they were standing Sky wasn't visible completely, child asks where where where? he said, see where I am pointing my finger there is a moon- the child started looking at the finger only where he will find the moon? Look where I am pointing then he started looking towards the direction where the finger was pointing then he could see the moon so, the Guru points the finger and holding the gesture of that finger, you have to move forward The experience comes from this not by holding the finger Guru gives knowledge, assimilate it but in some sects they start considering that Guru as the Lord and said He is the only Lord- there is nobody else They begin worshiping his photo He too got stuck, got caught in Guru-dum this is again the same thing- child has held the finger and is not looking towards the moon So Rishi is pointing Adi Shankar is pointing look where the finger is pointing, what Rishi is saying? Rishi is saying that 'svarena samdhayed yogam' from the sound, this conjunction how this yoga of your mind with the Parmatma happens- it's a talk about that- 'asvaram bhavayet param' By focussing on the sound you reach the anahad nada which is beyond sound and then by mediating upon this consistently; what is truth and what is untruth, it will become crystal clear to you This tool of meditation is known as 'Omkara Upasana' 'Omkara Upasana' Upasana of Om Not of Shiva, Krishna and Rama- Upasana of Om when you... Whether in Shiva-Purana or Vishnu- Purana in all these Puranas where talk comes so that topic will come out in some way Like Shiva, Mahadeva says on his own I am 'Omkara' I am not a form; I am Omkara Likewise, Vishnu says I am the formless Omkara not a form All eighteen puranas start with Om and end with Om So the purest realistic expression of that beyond abstract absolute is in Om This is collectively accepted by all Rishis and Amrit Bindu Upanishad is saying the same thing, nothing new in it It's old tradition To whom the Rishi of this upanishad worship, of Shankar or of Vishnu? Of whom? They said, the Rishi worships neither Vishnu nor Shankar- He does the 'Omkara Upasana' Guru Nanak calls the same as 'Ik Omkara' He elaborated on it a bit (with) 'Mool Mantra' 'Ikk onkar satnam kartapurakh' 'Nirbhau nirvair akaal murat' 'Ajuni Saibhang Guru parsad' This is the explanation of that Ik Omkara Naam- The eternal Word of divine is true the One who is the doer; is devoid of fear; is devoid of enmity It is understood by Guru's grace Okay, you understand this thing a bit as well that any word which is there is created in the emptiness and it travels on the wave of air which is in emptiness For any sound to happen and any sound to travel you need space no space, no sound If you dive in the water, can you speak? You can't speak keeping water in your mouth nor you can hear to speak space and wind wave is required If you have to see, light is required, If there is no light you cannot see anything If you have to taste anything, water is required All the tastes are due to water, if there is no water element, there is no taste Air is needed for the sensation of touch So without each other, this cannot happen Without the light, eye cannot see Without space, the sound cannot travel Without water, there is no taste Without the air element, you cannot have sense of touch Are you understanding this much? Now who experienced these sensory perceptions? The ego Mind, Intellect, Subconscious and the ego The four parts of the Antahkarana Don't consider ego as you usually take that he is very egoistic! Not that one Here ego means the one who has experienced the sight, sound, smell and touch is Ego, that is called the ego (ahamkaara) Like we Chanted Om and kept the focused on the space that comes in between two Om that which is before and after the Om, like this over the other four senses The Rishi of Upanishad says now you take example and connect the other four senses too that when you see something outside Vision should not be on the object which is seen Neither the focus is on eyes but focus should be on that which is beyond the eyes heard the word from ear The word has travelled in the outer space there is also an emptiness inside the ear- you have heard it in that emptiness So keep leaving the gross elemental object- more subtle, more behind Meaning- not on the word, but the attention should be on the ear then attention not on the ear, but on the mind Are you getting, what I am saying? Focusing not on the object but on that sense then not on the sense, but on the mind Very subtle thing it is! When you see something outside so the focus is on the object that which is being seen and there is no focus on the eyes Now you are looking here So the eyes with which you are looking at me outside now, witness the seeing of these eyes hearing the words by ear- (witness the) hearing of the ear also feel the ear
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