Nadanusandhana: the yoga of inner sound

During this practice, the mind is directed inwards and withdrawn from externally received sensory information. As such, Nadanusandhana is sometimes referred to as 'Nada Dhyana' (meditating on sound) or 'the yoga of inner sound'.

The Yoga Tārāvalī and the River of Sound

Yoga Tārāvalí of Sankarācārya

Translation note: the translation abcs transliteration of the text is from Richard Freeman (minor edits, definitions and introduction by me)

The Yoga Taravali sums up some of the earliest ideas about the practice of hatha-yoga. It describes the transformative power of yogic practices as a journey towards enlightenment, a method of self-mastery and discipline that leads to a realization of the self and a harmonious existence untouched by life's dualities. It encourages practitioners to delve deep within themselves through steadfast practice to attain a sublime state of bliss and knowledge. The Taravali emphasizes the significance of “internal sound meditation,” nādā-anusandhāna, and the profound states of consciousness it can induce. It details specific strategies (layas), breathing techniques (kumbhakas) and engagements (bandhas), and their ability to purify the body and awaken dormant sensation patterns and deeper awareness. These practices are believed to lead to a healthier existence and deeper insights, transcending the limitations of the mind and body and culminating in self-realization.

Vande gurunam / caranaravinde / sandarshita / svatmasukhavabodhe / nihsreyase / jangalikayamane /samsara / halahala / mohashantiai

(1) I bow to the two lotus feet of the (plurality of) Guru(s) which awaken insight into the happiness of pure Being, which are the complete absorption, the jungle physician, which eliminate the delusion caused by the poisonous herb of Samsara (conditioned existence).

Guru: Spiritual teacher or guide.

Samsara: The cycle of death and rebirth; the worldly cycle of transmigration.

(2) There are 125,000 (meaning numberless) methods of laya (yogic dissolution) described by Lord Siva in the world. It is my opinion that nādā-anusandhāna (pursuit of “Inner Sound'') into the deepest samadhi is the best of all these layas (methods).

Laya: Yogic dissolution or absorption, referring to the merging or dissolving of the individual self into the universal self.

Nādā-anusandhāna: Pursuit of inner sound; a yogic practice focusing on inner sound meditation, often connected with deep meditation (samadhi).

Samadhi: A state of deep meditative consciousness; the highest stage in meditation where a person experiences oneness with the universe.

(3) With full exhaling, full inhaling and retention of the breath, all of the Nadis are cleaned out. Then through the Anahata Cakra (the heart/”wheel of the unstruck sound”) many types of internal sound are expressed inside.

Nadis: Channels through which the energies of the subtle body flow.

Anahata Chakra: The heart chakra, also known as the "wheel of unstruck sound," is a focal point for meditation and breathing exercises.

(4) Obeisances to you, nādā-anusandhāna (also a name of Shiva). The practice of you gives birth to experience of the highest truth. By your kindness and with the internal breath, may my mind dissolve into the lotus feet of Vishu.

Visnu (Vishnu): A principal deity in Hinduism, the preserver god who sustains life through his adherence to order, righteousness, and truth.

(5)They say that Jālanddhara, Uddiyāna and Mūla Bandhas are deep in the throat, the abdomen and the root of the anus. Having established these three Bandhas all around, where is the dread of the noose of time?

Jālandhara: A yogic bandha or lock engaged at the throat to control energy flow during pranayama.

Uddīyāna: A yogic bandha or lock engaged at the abdomen level to control energy flow during pranayama.

Mula-bandhas: A yogic bandha or lock engaged at the spine's or perineum's root to control energy flow during pranayama.

6) By Uddiyāna, Jālanddhara and Mūla Bandhas the sleeping serpent wakes up (makes an about-face) turns back, and enters the Susūmnā (central channel). Then the coming and going of the breath ceases.

Susumnā: The central channel in the subtle body through which kundalini energy rises.

(7) By constantly squeezing the Apana Vayu a bright torch of fire rises up from the Mūlādhāra. Because of that heat streams of nectar fall from the moon (at the root of the palate) to be drunk by the fortunate.

Apāna-vāyu: A type of prana or life force governing the eliminative processes in the body.

Mūlādhāra: The root chakra, located at the base of the spine, is associated with the earth element and is the foundation of the chakra system.

(8) I adore the Vidya in the form of Kevala-kumbhaka, which is born from the ripened practice of the three Bandhas, which has left behind exhaling and inhaling, and dries up the flowing stream of the sense object.

Vidya: Knowledge or clarity; can denote various forms of wisdom or understanding.

Kumbhakas: Breath retentions in pranayama practice, a part of yogic breathing exercises.

Kevala-kumbhaka: A stage in pranayama where breath retention occurs spontaneously, without effort; considered an advanced yogic practice.

(9) Experienced by the heroic practice of keeping the mind attentive in the Anahata Cakra. When the breath and the mind are suspended, she, the beautiful Sri Kevalakumbhaka, unfolds.

Anahata Chakra: The heart chakra, a focal point for meditation and breathing exercises; also known as the "wheel of unstruck sound."

(10) There are understood to be thousands of different kumbhakas in Hatha-Yoga. That Kevalakumbhaka, in which the stages known as Prakåta (ordinary natural rhythms) and Vaikrta (the modified, advanced rhythms) of Rehcaka and Puraka disappear, is esteemed as the highest.

Kumbhakas: Breath retentions in pranayama practice, a part of yogic breathing exercises.

Prakrta: Ordinary natural rhythms in yogic practices.

Vaikrta: Modified, advanced rhythms in yogic practices.

Rechaka: The exhale phase in pranayama practice.

Puraka: The inhale phase in pranayama practice.

(11) Fix the mind (the internal organ) motionless in the internal branches of the tri-kuta. Stiffened in that hollow by means of kevala-kumbhaka, the wind of prāna abandons the sun and moon channels and quickly extends out into its dissolution.

Tri-kuta: Referring to the "third eye" or ajna chakra, a point of concentration in yogic practice.

Prāna: Life force or vital energy.

(12) Drawn back by kevala-kumbhaka the residue of the prāna is consumed by the awakened kundalini. By turning back into the western path, any residue softly merges deep into Vishnu’s feet.

Kundalini: A form of primal energy located at the base of the spine; awakened through yogic practices to achieve higher states of consciousness.

(13) Kevala-kumbhaka appears when the breath ceases its upward movements without any restraint applied. The rising up of this unsheathed brilliance makes all of the vrttis (obstacles) of the senses cease in those of great intelligence.

Vrttis: Fluctuations or modifications of the mind; considered obstacles in yogic philosophy; the goal of yoga is to control them.

(14) When there is thriving, prosperous success in rāja-yoga, there is no gazing at an object, no controlling or binding of the mind, there is no measuring of place or time, no stopping of the breath, and there is no effort for dharana or dhyana.

Rāja-yoga: A path of yoga focusing on meditation and control of the mind to achieve self-realization and enlightenment.

Dharana: The practice of concentration, one of the eight limbs of yoga.

Dhyana: The practice of meditation, one of the eight limbs of yoga.