Guru: What is the process that takes place in the heart of a being at the time of experiencing bliss?

Disciple: Why this question now?

Guru: If the underlying process is understood, it may become possible to find out the nearest path to achieve permanent bliss. For instance, someone discovers a remedy for a certain disease. Later, scientists continue the research and will find out as to how the remedy acts on that particular disease. By discovering this, they will be able to find out simpler and faster means to handle the disease. In every field, discovering the how aspect of a phenomenon will yield many benefits. All of us want happiness. If we wish to find out a sure path to obtain happiness, it may be useful to understand the underlying process that takes place in the heart at the time of experiencing bliss.

Disciple: What you say is indeed true. However, bliss is a subjective feeling experienced in the heart. How can anyone conduct any experiments in that aspect?

Guru: If everyone tries to analyse one’s own heart, it amounts to experimentation.

Disciple: From where should such an experiment begin?

Guru: First, one should list out the circumstances in which the heart experiences bliss.

Disciple: This is also a bit difficult. Still, one can try. We have the five sense organs. If favourable sensations reach the mind through these sense organs, there will be bliss in the heart. For example, if the eyes see a beautiful form, there will be bliss in the heart. If a delicious dish touches the tongue, there will be bliss in the heart. If the nose perceives the smell of a perfume, there will be happiness in the heart. If the ears hear a melodious sound, there will be happiness in the heart. If something soft touches the skin, there will be bliss in the heart.

Guru: The five sense organs perceive diverse objects. However, happiness is felt by only one heart.

Disciple: Yes. However, there are instances when the heart experiences bliss directly, without the involvement of the sense organs. For example, when the mother gives birth to a baby, she experiences a unique bliss. Her happiness is much different from that of her relatives, who too experience happiness when they see the baby. Here, her feeling ‘this is my baby’ gives her more happiness. Here the sense organs do not have any role. Similarly, a person who is obsessed by poetry will jump with joy when he reads a good poem. Such eccentric happiness has nothing to do with the sense organs. It is the nature of his heart that is responsible for his happiness. Let us consider another example. A poet is sitting on the beach, witnessing sunrise on the eastern horizon. At the same time, a butcher is also seeing the sunrise. The poet starts shedding tears of joy at the glorious sight of the sunrise. On the other hand, the butcher does not feel anything. More over, he is surprised to see the poet shedding tears. He is at a loss to understand as to why any one should become so emotional at such a routine phenomenon like sunrise. Even here, it is the nature of the heart that is responsible for the happiness. Similarly, when someone praises you, you become happy not because of the melody of the flatterer’s voice. In this context, it can not be said that the happiness is because of some special quality of the person who is being praised. Everyone experiences happiness when praised. Probably such happiness is due to the hidden ego of man.

Guru: Very well. You have fairly classified almost all the situations that cause happiness in the waking state. What about the non-waking state? Don’t you experience happiness in such state?

Disciple: Even while sleeping, we experience happiness if we get good dreams. Even in the dream, happiness will be experienced only when there are similar stimuli (similar to those that give happiness in the waking state).

Guru: What about the deep-sleep state, when there are no dreams?

Disciple: Even that state is a blissful one. However, I am unable to tell with certainty that my heart experienced bliss at that time.

Guru: Why so?

Disciple: I have no evidence to say that during the deep-sleep state my heart was functioning. It was after I awoke that I came to know that the deep-sleep state was blissful. However, I cannot remember where (in which part of my being) I experienced the bliss.

Guru: Here lies the key. If at all you have experienced bliss in some part, or, if bliss has a seat where it is felt, why then are you unable to remember it? You say that you remember having experienced bliss, but you can not remember its seat. Does it not indicate that there was no seat at all at that time?

Disciple: So it seems. But how is it possible to believe that there was no seat? Excepting in the deep-sleep state, in all other states, don’t we experience bliss in the heart? Also, how can anything be experienced if there is no seat or stratum?

Guru: Yes. If a seat were to exist in that deep-sleep state, even it could have been remembered along with the remembering of the fact that happiness was experienced. But you say that without a seat, bliss can not be experienced at all! How can these two aspects be unified? There is only one way in which the two can be harmonised. In that state, you did not experience bliss. You were bliss yourself! That is, you yourself were of the form of bliss. Therefore, you do not remember the seat of bliss. You do not remember what caused bliss. You are not conscious of the bliss at that time. (You become aware of the bliss only after awaking).

Disciple: What you are saying may hold good to the deep-sleep state. But what about other states in which we experience bliss? Do we not experience bliss in the heart? Is it not about this we wanted to find out?

Guru: Yes. It is to find out about this that we are discussing about the deep-sleep state. What is the reason for you to be blissful during the deep-sleep state?

Disciple: Analysing deeply, I can say that the severing of my link with the mind and the sense organs is the cause.

Guru: Yes! You have got it! That is the cause. What causes the link to get severed is not within the scope of our present discussion. But when such delinking takes place you assume the form of bliss. This, you are able to appreciate. Because there is no other situation similar to it, it is somewhat difficult to believe. However, with some effort, it is possible to achieve such a state. If you can achieve the state of Samadhi through Sadhana, you will be able to delink yourself from your senses and the mind, even when you are fully awake. When you yourself experience it, the difficulty in believing (that such a state can exist) will not be there anymore. Before you are able to experience it yourself, is it fair to reject the experience of those who have achieved that state?

Disciple: It would be foolish to reject the experiences of our elders and ancestors. If we go on rejecting them, no advancement will be possible in any field. Therefore, with due caution, they have to be accepted. It is meaningless to reject the experiences of accomplished beings.

Guru: Very well. One thing is clear now. When the link with the senses and the mind is severed, you become bliss yourself. Now, tell me, which happiness is superior? One that you experience in the deep-sleep state or the one that you experience in the waking state and in the dream state?

Disciple: In my childhood, I might have answered differently, but now I can say with certainty that the bliss experienced in the deep-sleep state is more superior.

Guru: Good. The bliss of deep-sleep is the most superior. During that period, the link with the senses and the mind is totally severed. Other types of happiness are inferior in quality. Can we say that during such circumstances the link with the sense organs and the mind is lax and therefore, happiness (albeit of inferior quality) could be experienced? In other words, can we say that whatever happiness was experienced was due to the looseness of the link?

Disciple: It would extravagant to say so. Whatever happiness I experience is through the senses or, sometimes directly through the mind itself. If the link with them becomes lax, does it not mean that the very channels of happiness become blocked? Therefore, what you are proposing is not acceptable.

Guru: Listen patiently. Sense organs are the channels of happiness. There is no denying it. At the time of experiencing happiness, your link with them becomes weak. The more the weakness of the link, the more the happiness – this is what we propose.

Disciple: Should this not be supported with evidence?

Guru: You yourself are the evidence. You experience happiness when you eat a piece of ripe mango fruit. Now, try to analyse that happiness. Keep the piece of mango on your tongue, try to observe as to how the happiness passes from the mango on to your tongue and then to your heart. Observe carefully.

Disciple: If I observe like that, I can not enjoy the happiness at all!

Guru: Why?

Disciple: All the concentration becomes fixed on the analysis.

Guru: What analysis?

Disciple: Analysis as to how the tongue functions.

Guru: It means, your concentration becomes fixed on the tongue>

Disciple: Yes.

Guru: In other words, your link with the tongue becomes well established. The link becomes more firm. Therefore, there is no happiness. The delicious piece of mango instigates your hidden tendency and succeeds in weakening your link with the sense organ, namely the tongue. Therefore, you are able to experience some happiness and you say that mango was the cause for happiness. We do not deny that the mango is the cause of happiness. What we are trying to say is, mango serves as the cause of happiness by weakening your link with the sense organ called the tongue. Let us consider the example of the poet and the butcher. The poet becomes emotionally carried away when he sees the wonderful sunrise. The butcher also agrees that sunrise is beautiful to look at, but adds that there is nothing so great about it as to become emotionally carried away. Where did this difference in feeling come from? You say that the nature of their hearts is the reason for the difference. What is the difference in the nature of the hearts? The poet’s heart can melt easily. As it goes on melting, his link with his heart goes on weakening. Because of this, he gets happiness. We hear statements such as "he has merged in it", "his heart has melted", "he has become carried away" etc. All these expressions indicate that the person’s link with his heart has weakened. The heart of the butcher is not endowed with the ability to melt so easily. Therefore, his link with his heart does not weaken. Because of this, his happiness is also less. As the link with the heart goes on weakening, the experience of happiness will increase in the heart itself. Because there is still some link left, you feel as though you are experiencing happiness in the heart. When the heart (link with the heart) is annulled, you yourself will assume the form of happiness. This is what happens in deep-sleep state. This is what happens in the state of Samadhi.

Disciple: What you are saying seems logically correct. What have the elders to say in this regard?

Guru: The scriptures have said that as the mind becomes more and more introvert, happiness increases. Becoming introverted means weakening of the link with sense organs.

Disciple: Why does happiness increase when the mind becomes inward?

Guru: Your true form is verily bliss itself. Why then are you not able to comprehend it? It is your link with the sense organs and the mind that prevents you from comprehending it. Therefore, as the link goes on becoming weak, you will begin to understand your true nature, namely bliss. You will perceive such understanding in the form of experiencing of bliss. When the link is totally severed, you will be able to perceive your true nature – namely bliss. This is what happens in deep-sleep state and the Samadhi. Therefore, everyone considers such a happiness to be the most supreme.

Disciple: It is clear now. The process of experiencing of bliss is, weakening of our link with our mind and the senses. How does this help us in unfolding the nearest path to acquiring happiness? Was this not our original discussion?

Guru: Yes. After having understood the process, it becomes easy to understand 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 rule. Sometimes, (meaningless) words are enough to cause happiness. What language does the cuckoo speak?(who can understand its language?) Still, is its sound not bringing 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 happiness.

Kalidasa, the great poet of ancient India has said that Vaak and Artha (sound 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 meanings have an inseparable relation is not a mandatory rule." In the second half, the Sookti does not make any effort to substantiate its stance. Instead, it says that sound itself is enough in bringing about happiness. Even here it does not make any assertive conclusion. It says 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 gives the example of cuckoo’s singing. Outwardly, the words in the above Sookti seem to be loosely connected.

To understand the message of this Sookti, we must watch the key line- ‘words (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 was to impress upon this point. In this new light, let us understand the meaning of the Sookti.

During the course of our discussion, we had understood that for happiness to be experienced, the mind should turn inwards. We had also understood that in any 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 term Vaak (word) should be understood as ‘Nada’(sound). Only then the example of cuckoo’s singing can apply.

Generally, it is said that to achieve inwardness of mind, one should undertake spiritual practice or the practice of Yoga etc. Spiritual knowledge, Yogic practice etc., are all no doubt very good and time-tested paths. It must however be remembered that the acquisition of spiritual knowledge through scriptures or through masters, and the subsequent reflection of those concepts in the mind and subsequent accomplishments – 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 happiness. It is certainly easier than other paths, which require intelligence and scholarship. To highlight this concept, it says "that Vaak and Artha (sounds and meanings) have an inseparable relation is not a mandatory rule." Here, the word Vaak corresponds to the words 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 useless 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 tendencies, 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 simile (in the second half of the Sookti). Nada, like the singing of a cuckoo, is naturally 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 remains green forever. Achieving inwardness of mind by repeated practice of music is therefore an easy and near path.

Other paths do not induce interest unless one accomplishes some progress and 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 achieve equal happiness? No. It only means that a true practitioner of Nadopasana will achieve the same heights as would a spiritual seeker.

A cuckoo sings only during spring season. It remains silent in other seasons. In the same way, a true practitioner of Nadopasana should not engage in wasteful practice. When he is not doing Nadopasana, he should remain silent. The simile of the cuckoo implies this also.

Just as the singing of a cuckoo is pleasing to all, the noble vibrations emanating 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 undertake Nadopasana in some form.

Jaya Guru Datta.

Sri Swamiji