ln Sanskrit, the mind is known as manas, which is often compared to a mighty ocean, because of its infinite spread and depth and the constant agitation and turmoil that it witnesses, especially while struggling for survival and mundane achievements. As the mind is susceptible to the frequent storms of passion and breezes of cravings and desires, it undergoes various modifications or moods (vrittis).
Known as the modal consciousness, such mood changes can impart certain partial knowledge about something or some events. However, Vedanta, the ancient school of Indian philosophy emphasises the need of cultivating mental tranquillity despite such changes. It is the ancient technique of meditation which aims at bringing in such tranquillity essential for the very survival of the human organism and its society. It refers to a process of silencing certain thoughts which are known to cause misery and sorrow not only to the individual who develops them, but to the whole family or society, which harbours him.
Vedanta says that when the mind (antahkarana, the internal constituent of one’s being) is tinged with different objects of thoughts and feelings, it automatically takes their form and characteristics. The thought and feeling processes involve what is referred to as primordial energy (prakriti), which manifests as the three gunas (qualities): sattva (light or awakening), rajas (passion or action) and tamas (lethargy or procrastination).
All these psychic forms are nothing but the manifestation of the mind or antahkarana.
We have seen that the desires and passions form the root-cause of mental disturbance, as they tend to disturb the balance (the state of equilibrium) of mind. As a result, they create sorrows and sufferings in life – both for the individuals as well as for their family or society. It is here that the practice of nada yoga has a salutary effect.
Focusing or meditating on nada (intonation) frees individuals from the constraints of Time, Space and Causality. It is interesting to note that as we sing or play music, the distinction between the past, present and future melt down. The singer or player is led to a state of consciousness which is infinite and eternal (“aham brahma”).
The history of fine arts and music around the world indicate that man, in order to overcome his conflicts, had invented – and has been inventing till date-many forms of music. All of them are based on his desire, passion, will and the urge in varying degrees. Music, in a way, is the ending of thought, which leads one to a different dimension which is beyond Time, Space and Causality.
Recent years – especially after the World Wars – have witnessed a revival of interest in intonation, the sound of music. There has been a growing realisation of the vrittis, (the thoughts, memories, imagination and ideas along with confusion in thinking) which diffuse and diverge the mind, interfering with the one-appointed, unifocal approach celebrated by yogis.
To overcome them, nada yoga prescribes a dose of nada or intonation, which enhances not only concentration but also addresses effectively the negative approach in the way one thinks, feels, or recollects the persons and events in one’s life.
Recent experiments conducted by this author along with musicians, musicologists, psychologists and other medical professionals all indicate that in order to change the negative approach/pattern in one’s mind, the positive approach/pattern involved in music can be a panacea.
Basically, all forms of music exhibit positive and healthy patterns which are pleasant and nice. “Ranjayati ragah’ (‘What remains pleasant is a raga’) is an ancient definition for raga. In other words, what is not pleasant cannot be a raga or music.
The research so far of Nada Centre for Music Therapy, Chennai (www.nada.in) indicates that all types of music – including Indian ragas – which have to be necessarily pleasant can be categorised into three groups on the basis of their qualities: sattva, rajas and tamas.
We find numerous examples to illustrate this classification. The musical varieties which impart relaxation and peace- as may be seen in softly-played, slow-moving ragas such as Sama, Kanada, Ahir Bhairav (Chakravaham), Nilambari, Mayamalavagowla etc. can fit into the sattva category like a fiddle! Remember that these musical pieces have to be moderately slow (but steady) and soft like Mother Teresa or Mahatma Gandhi!
As regards, rajas, most of the western genre of music which use large orchestral support and the modern versions which use heavy beats and drums and the ragas which assert (even when played in a subtle manner) such as Durbar, Kadanakuthoohalam, Anandabhairavi, Khamas can come under this category.
Tamas, we all know, is a quality of recession, retrograde, or in plain terms, lethargy. There is no dearth for such songs and music these days! Sometimes one wonders whether popularity of such songs and music reflects the very mind of the listeners-which is obviously lethargic or easy-going!
Having categorised all available music from India and other parts of the world to these three categories, the job of an Indian music therapist becomes much simpler. Now a treatment schedule has to be planned for each patient to inject the quality which is most suited for him or her at a given stage of treatment. To slow down the angry and impatient, sattva-music is the obvious choice. Likewise, to cool down the temper of the elderly and over-tensed patients, the same music should do good.
For those who are lethargic or slow, there is a need for prescribing rajasic music. While imparting music therapy, it is prudent to avoid tamasic-music altogether, though at times to start with tamasic people can be attracted with this genre of music initially, but subsequently rajasic or sattvic music can follow-without even their knowledge!
Music is now known to control or influence the mind as it causes the mind to be concentrated upon it. Nada yoga has recognised that music prepares the ground of meditation as well as of the attainment of samadhi or the super-conscious state in which the individual soul finds its everlasting peace and attains the God-consciousness.
God consciousness in the modern context implies overcoming over-selfishness, creating fellow-feelings and helping fellow beings with unconditional love. It is these qualities that can bind humans as a strong society and not those divisive forces we come across day in and day out in politics and terrorism these days.
The article was published in Bhavan’s Journal June 15, 2009 – Pages 99 to 102
Edited by Geeta Shreedar, july 23, 2021