Speeches of HH Sri Ganapathy Sachchidananda Swamiji – May 12, 2020
Sookti
Compiled by: Parimala Eshwarla
Na corahāryaṃ na ca rājaharyaṃ, na bhrātŗ bhājyam na ca bhārakāri
Vyayē kŗtē varthata ēva nityam, vidyādhanaṃ sarvadhana pradhānaṃ ǁ
Thieves can never steal the wealth known as ‘knowledge’. Kings cannot levy taxes on this wealth called knowledge nor can they extract it using their might. Brothers cannot claim a share in that wealth. This wealth is so light that it can be easily carried everywhere. The more you spend, the more it increases. As such, knowledge is the best form of wealth! It is the foremost! Therefore we must earn this wealth called knowledge.
Vidya means knowledge. To acquire knowledge is tough. All other forms of wealth deplete with time, but knowledge never fades. On the contrary, it increases.
Wealth should not be construed to mean only gold and other physical assets. To some, beauty is their wealth. To a few others, talking sweetly is wealth. For others, patience, forgiveness, compassion, pity and other attributes are wealth. Even the different forms of art are also wealth. To a farmer, the art of growing abundant crop is his wealth, isn’t it? The person who possesses any one among the above mentioned attributes is wealthy!
Gold, cash, vehicles and all other forms of external wealth can be easily stolen by burglars. Brothers, paternal relatives can lay claim to that property and, in the process, develop aversion and hurl abuses. Either through burglary, coercion or other techniques, the wealth can be stolen away. If at all we seek help from others to protect our wealth, there is a risk that they could swindle us and snatch it away from us. As it is unknown as to what could happen to wealth in the next moment, it is called ‘chancala’. Chanchala means it does not remain steadily at any place for long.
The kings take away our wealth in the form of taxes and levies. The more wealth the person has, the more he needs to pay in the form of taxes to the king. In this way, kings or officials keep stealing away our wealth in the form of taxes.
As we all know, in the very famous Mahabharata war the cousins Kauravas and Pandavas fought over property and kingdom and in the process the entire lineage was destroyed. From this it is evident that wealth can take away lives too! Carrying the burden of wealth is not easy. We cannot carry the weight of gold, diamonds and expensive ornaments. As such protecting wealth and carrying its load- both are burdensome.
Coming to the topic about the wealth called knowledge. This wealth called knowledge needs zero protection, for, no one can steal away knowledge from us. Furthermore, despite endless learning, this wealth remains weightless. Even the erudite scholar does not feel the weight of knowledge. While all other forms of wealth deplete with usage, the wealth called knowledge multiples upon distribution. In other words, the more you share, the more you gain.
For all these reasons, knowledge is the best form of wealth. Other forms of wealth may or may not be spent in charitable deeds. Engaging in charitable deeds showers merit. But there is no proof to say that the person obtains sin by not engaging in charitable deeds. However, a knowledgeable person has to mandatorily share his knowledge with his students or with others. In case he fails to share, he will be reborn as a brahmarakshasa (evil spirit) say our Puranas.
The characteristic of knowledge is distribution. We must never seek to retain all the wealth only for ourselves. We must share it.
If the country is totally filled with educated people, then it will shine. For this reason, there are many NGO’s who go and teach children from poor backgrounds, so that education reaches every corner of the country. Their efforts are truly laudable. May with the grace of Lord Datta everybody in the world obtains education!
Message in Bhakti TV Program telecast on May 12, 2020
Compiled by: Jaya Akkanapragada
Discourse on Nādam – (part 1 of 3)
Śrī mahāgańapatayé namaha
Śrī sarasvatyé namaha
Śrī pādavallabha narasimha sarasvati
Śri guru dattātréyāya namaha
How will we achieve fulfilment? What is the purpose of this life? These are questions that many people ask. The answer is this. When we remember with Sadguru’s help that this jīvi is not different from Paramātma, and when we finally merge into Brahman (brahmaikyam), we will achieve fulfilment. Brahmaikyam is not so easy to understand or attain. Worshipping the formless (nirguńa) Brahman is also not easy, but saguńa brahmōpāsana – worshipping the One with form is easier.
kléśō dhikataras téśām avyaktā sakta cétasām – Bhagavad Gita 12.5
Gītācārya says that worshipping the formless One is very difficult. In saguńa upāsana – worship of the form, nādōpāsana is considered the greatest form of worship. Nādam means word (śabda) or sound (dhvani). Śabda usually refers to a word whose meaning can be understood when it is spoken or read. Dhvani on the other hand has no letters or meaning. It is a sound born in nature. Nādam which has letters is śabda, and nādam which does not have letters is dhvani.
In the védās, Parabrahma is manifest (vyaktam) and in nādam He is avyaktam (unmanifest). Nādam when it falls on the ears can be experienced, but words can only be understood by using the intellect. Therefore, those who worship Parabrahma refer to Him as nādabrahma and śabdabrahma.
Nādam is made up of the root na ada – that which is unmanifest. While nādam attracts the citta (consciousness), śabda attracts the buddhi or intellect. Since nādam also refers to śabda, the word śabdanādam also exists. There are 11 external means used to pronounce words – vivāram, samvāram, svāsam, nādam, gōśam, agōśam, alpa prāńam, mahāprāńam, udāttam, anudāttam and svaritam.
Paramātma who is the very embodiment of sat chit ānanda, from Him arose a śakti, and from that śakti, nādam was born. From this nādam, bindu was created. Paramātma is beyond nāda, bindu and kalā (art). Nādam is a path which helps us understand Paramātma. When the prāńa vāyu (life breath) present in the region above the nābhi (navel) and below the hridaya (heart region) travels up till the bhramarāndra (fontanel) and produces a manifest sound, it is known as nādam.
nābhérūrdhvam hrudi stānān mārutaha prāńa samyakaha
nagati brahmarandhrānté té na nādaha prakīrtitaha
The Śāstrās say that the region in the body from the navel to the fontanel is filled with nādam. Since the part of the body below the navel is dependent on the upper body, we must understand that the lower part of the body is also filled with nādam. Therefore, from this we understand that the external and internal worlds are filled with nādam. Nādam helps us understand this world.
ākāśāgni marujjāto nābhérūrdhvam samuccaran
mukhéti vyakta māyāti yas sa nāda itī rataha
The śāstrās say the sound which emanates in the region above the navel mixes with the fire, air and space element, and comes out through the face as nādam. If nādam exists, it arises from the unmanifest. The manifest pure sound is Paramātma. The sound which we can hear is born in beings. Sound also arises in beings which have life but cannot move such as trees. Sound also arises in lifeless inanimate objects. Therefore nādam is of three types –
1. prāńibhava nādam arises from the bodies of beings.
2. aprāńibhava nādam arises from inanimate objects such as violin, veena and other string instruments.
3. ubhayabhāva nādam arises from wind instruments such as flute. Even before the flute was created, when it existed as the bamboo reed, sound was present in it. When there is a strong breeze blowing, or when you place the flute near your air, you can hear sound emanate from it. Sound also anyways arise when you play the flute.
yaduttam brahmańaha sthānam brahmarandhyaśca yō mataha
tan madhyé samastitāha prāńāha prāńā dvanhi samudbhavaha
vanhi māruta samyōgāt nādaha samupajāyaté
Brahma granthi (the knot at the base of the spine) is where Brahma resides. From this agni or fire arises. Due to the interaction of agni and vāyu (air), nādam is created. This is known as vyaśti nādam.
Samiśti nādam is present in subtle form in nature. Brahma created this world and all creation using nādam.
na nādéna vinā gītam – there is no creation without nādam.
na nādéna vinā svaraha
na nādéna vinā rāgaha
tasmād nādātmakam jagat
na nādéna vinā gñānam
na nādéna vinā śivaha
nādarūpam paramjyōtihi
nāda rūpī parō harihi
Without nādam there is no music, musical notes, rāga or melodic scale. Therefore, we must understand that this entire Universe is only nādam. There is no knowledge possible without nādam, and without gñāna we cannot experience Parabrahma. Light is also nādam and Sri Hari is also an embodiment of nādam.
na kāram prāńa nāmānam – na in nādam is indicative of prāńa or life
da kāram analam viduhu – da in nādam is indicative of agni or fire
jātaha prāńāgni samyōgāt – since it arises from the interaction of prāńa and agni
té na nādōbhidhīyaté – it is known as nādam
this verse in the Śāstrās therefore helps us understand that through nādōpāsana, prāńāgni can be developed.
śabda brahmańi niśnātaha parambrahmādigacchati – this verse in the Amrutabindōpaniśad says that the One who worships and fully understands Śabda Brahma, shall also experience and understand Parabrahma.
Just the way a sound is produced before a yantra is created, before this body was created also, there was a sound. That sound is our real form and exists in us as parārūpa. From that Supreme form, nādam is in its most subtle form. Pratyagrūpa nādam was first born and we can only experience this when we go inward. Both these forms – parā and pratyagrūpa cannot be seen by the eye or heard by the ear. Each person has to experience it for themselves.
Many people are not even aware that nādam is born inside them because it happens so quickly in a fraction of a second. We only realize it when the sound emerges, and words are formed. Paśyanti vāk does not have letters and cannot be heard by humans. When this paśyanti vāk travels further up, and the sound hits the throat, teeth and tongue, words are formulated. This is known as vaikhari vāk. When we speak, the spoken word (vaikhari vāk )alone is understood. Paśyanti vāk is present in animals and other beings also, but since vaikhari vāk is not fully developed in them, we do not understand their language.
With Bhagavān’s Grace, we are blessed with the unique gift of speech (vāk). We must use this vāk to chant mantra or chant the divine names of the Lord to attain mukti. We learn many things using words. We also learn about a few other things using signals. Since words bestow gñāna, they are also a form of Brahma. There are two traditions – nādōpāsana combined with chanting the mantra and worshipping pure sound without mantra.
Along with mantra, we can also combine some nāmās and practice nādōpāsana. When we chant the divine names, knowing the meaning helps us focus on the meaning as we chant. This is one tradition.
The other tradition is focusing on the effect produced when the nāma is chanted. Of the 125,000 sādhana paths, I considered nādōpāsana very great. Śankarabhagavadpādācārya in His work ‘Yogatārāvali’ pays obeisance to nādōpāsana.
As a child, I picked up nādōpāsana from My Mother’s teachings. During My childhood, while teaching mantrās to Me, My Mother would sing compositions (kīrtanās). When I would listen to these compositions, what I used to experience I cannot express in words. From then on, My mind was focused on nādam. Observing this, Mother taught Me a few tips to practice nādōpāsana in 3 different ways.
1. The nādōpāsana which I do internally. No one else can see or hear this. Even as I walk around, talk, eat or perform any activity, nādōpāsana is constantly being done internally.
2. The music which is played on the Datta veena. This can be heard by everyone. Sometimes, I play an entire bhajan. Sometimes, only the melodic scale is presented (ālāpana). Those who know the bhajan will sing it. The others will just enjoy the melody. But in either case, nādam produces ānanda in everyone. This is why I use nādam as the means to reach the maximum number of people. Just as hunger knows no taste, music does not care for caste, creed or religion.
3. Prańavōpāsana is closest to the 7 notes. The next closest is mantrōpāsana followed by sangītōpāsana which is the invocation of the seven notes. We shall talk about these 7 notes another time. In the book of chuttukus or short stories there is a short story “the nādam in me, the nādam in you, the nādam which fills this world is paratattva nādam. All this is nādamaya, Saccidānanda.”
Our entire body is filled with nādam. The heart which is one of the most significant parts of the body is always beating rhythmically and producing nādam. There is a very unique nādam in our inhalations and exhalations. We must have the necessary capability (śakti) to hear this nādam. Every sense organ and every part of the body makes a specific sound.
There is nādam associated with every living and non-living being in this world. There is no creation without nādam. Trees sway making the branches and leaves also move rhythmically. Nādam is present in the way the river flows. If you go and sit by a river, you will hear so many different sounds produced by it. The sound when water comes gushing from a height, the sound made by the ocean waves, in fact the Vedās mention that even mountains have sound associated with them. All the various sounds which exist are supported by ākāśa or space element.
Śabda guńakam ākāśam is mentioned in the śāstrās. From the cry of a baby, to every bird, animal and being – nādam is present and the seven notes can be heard. Gāndhāra (ga) can be heard in a goat’s bleat. Śadjam (sa) can be heard in the peacock’s calls. Rishabham (ri) can be heard in the bull’s bellow. Madhyama (ma) can be heard in the demoiselle crane’s (kraunja pakśi) calls. Panchama (pa) can be heard in the Koel’s call. Notes can be heard in the elephant’s trumpeting as well as in a horse’s neighs. Therefore, the entire creation is filled with nādam. The confluence of the sapta svarās (seven notes) is ōmkāra. This is Parātattva and Saccidānanda.
Nādam is incomparable! Swamiji has written a big book on music and its healing properties. You all can read it. The book is available in a few languages. This book is also known as nāda cikitsa. Even if we don’t read it, we must have a copy of the book at home. We are making arrangements to make the book available online as well. This book is a great flower in the Life of Sri Swamiji, therefore all of you must read it. So far, we have been talking about nādam. You all have been hearing Swamiji’s bhajans. By chanting Hanuman Chalisa combined with nādam and chanting Sundarakānda, many of you have been learning about Hanuman’s life and story.
In these difficult times, we must surrender to Hanuman who is nādam Himself! We pray to Hanuman to let normalcy return and bestow śakti so that everyone can resume their livelihood. Since we are born, we have to undertake karmas while also respecting Nature. May She bestow Her grace on us.
A doctor has recently said that if all the germs and viruses in the world were combined, they would weigh 1.5 grams totally. That is how subtle this Corona virus is. I have told you all once that if you split a hair strand into a thousand parts, that one-thousandth of a part would be an anu (atom) The Corona virus is like that atom.
Let us all learn and imbibe good habits and practices from now on. Keep your homes and yourselves clean. Give away or throw away old unnecessary items in your house. This disease shall also become a part of us just as we have learnt to live with cancer, tuberculosis and infectious viruses such as SARS and HIV, we have to slowly build resistance and carefully follow guidelines. When this lockdown ends and you can go back to work, continue following all these guidelines which you have been following so far. You are all spending time and being affectionate with family members and eating meals together. Always be like this. Wash your hands frequently, leave your footwear outside the house and keep them clean. Drink warm water and do steam inhalations.
Jaya Guru Datta. Sri Guru Datta.