Nadopasana's effectiveness as a short cut

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Excerpt from March 2000 Sookti Manjari:

 

Disciple: It is clear now. The process of experiencing of bliss is, weakeni=

ng of our link with

our mind and the senses. How does this help us in unfolding the nearest pat=

h to acquiring

happiness? Was this not our original discussion?

 

Guru: Yes. After having understood the process, it becomes easy to understa=

nd the

following Sookti, which describes the short cut. Watch this.

 

Vaagartha sampriktiriyam na nityaa

Mude tu vangmaatramalam kadaachit

Kaa naama bhaashaa pika panditasya

Yayaa muhoo rajyata eva lokah

 

That sounds and meanings have an inseparable relation is not a mandatory ru=

le.

Sometimes, (meaningless) words are enough to cause happiness. What language=

does the

cuckoo speak?(who can understand its language?) Still, is its sound not bri=

nging happiness

again and again to all? – asks this Sookti.

Without the above preamble of questions and answers, it would not have been=

possible to

comprehend that this Sookti is referring to the process of experiencing hap=

piness.

 

Kalidasa, the great poet of ancient India has said that Vaak and Artha (sou=

nd and meaning)

are like Parvati and Shiva and that theirs is an inseparable relation. The =

above Sookti has

used the same terms – Vaak and Artha, but has said "that sounds and meaning=

s have an

inseparable relation is not a mandatory rule." In the second half, the Sook=

ti does not make

any effort to substantiate its stance. Instead, it says that sound itself i=

s enough in bringing

about happiness. Even here it does not make any assertive conclusion. It sa=

ys that

sometimes even sounds devoid of meaning can bring about happiness. Instead =

of enlisting

such `meaningless' words that have the ability of causing happiness, it giv=

es the example

of cuckoo's singing. Outwardly, the words in the above Sookti seem to be lo=

osely

connected.

 

To understand the message of this Sookti, we must watch the key line- `word=

s (or sounds)

are enough to bring about happiness'. By saying so, it urges the reader to =

understand the

process by which happiness is brought about. The purpose of our preamble wa=

s to

impress upon this point. In this new light, let us understand the meaning o=

f the Sookti.

 

During the course of our discussion, we had understood that for happiness t=

o be

experienced, the mind should turn inwards. We had also understood that in a=

ny happy

situation, the mind would become inward to some extent. How to enhance the =

inwardness

of the mind? Was our question.

 

"To achieve it, word (or sound) itself is enough" – says this Sookti. The t=

erm Vaak (word)

should be understood as `Nada'(sound). Only then the example of cuckoo's si=

nging can

apply.

 

Generally, it is said that to achieve inwardness of mind, one should undert=

ake spiritual

practice or the practice of Yoga etc. Spiritual knowledge, Yogic practice e=

tc., are all no

doubt very good and time-tested paths. It must however be remembered that t=

he

acquisition of spiritual knowledge through scriptures or through masters, a=

nd the

subsequent reflection of those concepts in the mind and subsequent accompli=

shments –

all these depend basically on the relation of Shabda and Artha. (sound and =

its meaning).

This Sookti postulates that Nadopasana (Nada=sound, upasana=practice) is an=

easier and

nearer path to achieve inwardness of mind and subsequently, attaining happi=

ness. It is

certainly easier than other paths, which require intelligence and scholarsh=

ip. To highlight

this concept, it says "that Vaak and Artha (sounds and meanings) have an in=

separable

relation is not a mandatory rule." Here, the word Vaak corresponds to the w=

ords of a

language. The Sookti stresses that the emotions brought about by such words=

do not

constitute short cut to bliss. This does not mean that such paths are usele=

ss and that

Nadopasana is the only path to be treaded. That is why the word `kadaachit'=

(– meaning

sometimes) has been used. `Although some people, by virtue of their past te=

ndencies,

have inclination for other paths, generally, for an ordinary man, the path =

of Nadopasana is

the easiest path' says the Sookti.

 

Why is Nadopasana the nearest path? The answer to this is hidden in the sim=

ile (in the

second half of the Sookti). Nada, like the singing of a cuckoo, is naturall=

y pleasing to the

heart. Usually things that give happiness in the beginning cease to provide=

happiness if

used repeatedly. It is not so in the case of Nada (music). It continues to =

give happiness

forever. Good music whether sung or heard, does not become stale. It remain=

s green

forever. Achieving inwardness of mind by repeated practice of music is ther=

efore an easy

and near path.

 

Other paths do not induce interest unless one accomplishes some progress an=

d

achievement in it. The Sadhana will continue because of fear for elders. It=

is not so in the

case of Nada. In this path, the practice will be pleasurable throughout the=

journey.

 

Does this mean that a casual and stray singer/musician and a scholar will a=

chieve equal

happiness? No. It only means that a true practitioner of Nadopasana will ac=

hieve the same

heights as would a spiritual seeker.

 

A cuckoo sings only during spring season. It remains silent in other season=

s. In the same

way, a true practitioner of Nadopasana should not engage in wasteful practi=

ce. When he is

not doing Nadopasana, he should remain silent. The simile of the cuckoo imp=

lies this also.

Just as the singing of a cuckoo is pleasing to all, the noble vibrations em=

anating from a

Nadopasaka will bring about peace and tranquillity to the surroundings.

 

May Lord Dattatreya bless you all to acquire the strength and will to under=

take

Nadopasana in some form.

 

Jaya Guru Datta

 

Sri Swamiji