the celestial symphony of deepavali: where rāga illuminates the festival of lights
in the profound tradition of bhāratīya saṅgīta (indian classical music), there exists a transcendent understanding that specific rāgas (melodic frameworks) possess the inherent śakti (power) to awaken not merely auditory pleasure but the very essence of prakāśa (luminosity), prāṇa (life-force), and ānanda (bliss) - qualities that find their ultimate celebration during dīpāvalī, the festival where millions of dīpas (lamps) mirror the ancient vedic proclamation
the vedic foundation: sound as light, light as sound
the bṛhadāraṇyaka upaniṣad (1.3.28) proclaims "तमसो मा ज्योतिर्गमय" (tamaso mā jyotir gamaya - "lead me from darkness to light"), and this invocation finds its sonic manifestation in the rāgas themselves, which become auditory dīpas, each note a flame of consciousness, each ālāpa (melodic exposition) a gradually brightening dawn. the morning rāgas particularly embody this luminous quality: rāga bhairav awakens with the sun's first rays, its solemn yet radiant character mirroring the moment when night surrenders to day; rāga vibhas radiates the brilliant golden hues of early morning light, its ascending phrases like sunbeams piercing through darkness; and rāga deshkar carries the joyous energy of celebration, its playful movements resembling dancing flames
the rhythmic architecture of illumination
these melodic structures are supported by rhythmic patterns in tālas that encode profound symbolism. jhaptaal with its 7 beats represents the seven chakras (energy centers) through which divine light ascends along the spine - from the mūlādhāra (root) to the sahasrāra (crown) where ultimate illumination occurs. dhamar, though traditionally associated with the spring holi festival with its 14 beats, adapts beautifully to dīpāvalī's jubilation, its asymmetric structure (5+2+3+4) creating a dynamic, unpredictable pattern like flames dancing in the wind. the tanpura's eternal drone (śruti) represents the unchanging brahman (cosmic consciousness), the substratum upon which all manifestation occurs, while the melodic improvisations symbolize the countless jīvas (individual souls) dancing in divine illumination, each finding their unique expression yet never departing from the fundamental truth
āyurvedic resonance: the body as a musical instrument of light
āyurvedic understanding reveals that specific svaras (musical notes) resonate with particular nāḍīs (subtle energy channels) and doṣas (constitutional humors). sa (ṣaḍja), the tonic, resonates with the suṣumnā nāḍī (central channel of spiritual ascent) and brings equilibrium to all three doṣas. re (ṛṣabha) stimulates agni (digestive and transformative fire), the inner light that metabolizes not only food but experiences, emotions, and spiritual insights. ga (gāndhāra) awakens emotional radiance and is associated with the anāhata chakra (heart center), where individual consciousness begins to perceive its connection to universal love. ma (madhyama) strengthens willpower and mental clarity, illuminating the intellect. pa (pañcama) opens the throat center (viśuddha chakra), allowing authentic self-expression and truth to shine forth. dha (dhaivata) corresponds to the ājñā chakra (third eye), the seat of intuitive vision and inner illumination. ni (niṣāda) connects with the crown center, where individual consciousness merges with cosmic consciousness in a blaze of transcendent light
the ancient physician caraka stated in the caraka saṃhitā: "शरीरं व्याधिमन्दिरम्" (śarīraṃ vyādhimandiram - "the body is the abode of disease"), but equally, when harmonized through proper sound, rhythm, and consciousness, the body becomes a jyotirmandiram (temple of light). during dīpāvalī celebrations, the performance of appropriate rāgas at twilight (sandhyā kāla) - the liminal time when vāta doṣa (air element) predominates - can balance this ethereal quality with the grounding vibrations of deeper notes, while the celebratory atmosphere naturally increases pitta (fire element), which governs transformation, digestion, and the inner radiance that we recognize as health, vitality, and joy
modern scientific validation: cymatics and the visible music of light
modern scientific research on cymatics - the study of visible sound and vibration - demonstrates how sound frequencies literally create geometric patterns of light and order from chaos. when sand, water, or other media are placed on vibrating plates and exposed to specific frequencies, they spontaneously organize into intricate mandala-like patterns, remarkably similar to the yantra (sacred geometric diagrams) used in tantric meditation. the swiss scientist hans jenny documented how different frequencies produce different patterns, with harmonic, consonant intervals creating symmetrical, beautiful forms, while dissonant sounds produce chaotic, fragmented patterns
this provides empirical evidence for what indian classical musicians have known for millennia: that rāgas, with their specific interval relationships and characteristic phrases (pakad), literally structure consciousness and potentially the physical environment. the frequencies of the notes in rāga dīpak (the "lamp rāga") were traditionally said to be so powerful that when sung properly, oil lamps would spontaneously ignite. while this may be legendary exaggeration, it points to the understood relationship between specific sound patterns and the generation of heat, light, and transformative energy
contemporary research in psychoacoustics has shown that certain frequency combinations stimulate the release of neurotransmitters associated with pleasure, joy, and expanded awareness - dopamine, serotonin, and endorphins - effectively "lighting up" the neural pathways of the brain in patterns visible through functional mri imaging. the brain during musical absorption shows increased activity in areas associated with emotion, memory, and even visual processing, suggesting genuine synesthetic experiences where sound is literally perceived as light
chinese medicine and the pentatonic path to illumination
traditional chinese medicine's understanding of sound healing through the pentatonic scale's correspondence to the five elements (wǔ xíng) finds fascinating parallels in indian music's elemental associations. in the chinese system, specific notes correspond to organs and elements: gong (宫) to earth and the spleen, shang (商) to metal and the lungs, jiao (角) to wood and the liver, zhi (徵) to fire and the heart, and yu (羽) to water and the kidneys. this five-note scale, when properly employed, was believed to balance the qi (life energy) flowing through the meridians, creating a state of harmony that manifests as both health and spiritual radiance
the indian sampūrṇa rāga (complete seven-note scale) system encompasses and expands upon this pentatonic foundation. the correspondence between elements (pañca mahābhūta) and musical notes creates a more complex but equally profound system: pṛthvī (earth) with sa (grounding, stable), jala (water) with re and dha (flowing, emotional), agni (fire) with ga and ni (transformative, passionate), vāyu (air) with pa (expansive, connecting), and ākāśa (space/ether) with ma (all-pervading, subtle). during dīpāvalī, the emphasis naturally falls on agni (fire) element rāgas, but the complete elemental balance ensures that the fire of celebration illuminates rather than consumes, warms rather than burns
tibetan singing bowls, used for millennia in buddhist meditation practices, produce harmonic overtones that have been documented in water crystallization experiments to create visible patterns of extraordinary symmetry and beauty. when water - the most receptive and memory-retaining substance according to the research of masaru emoto - is exposed to the complex overtone series of properly tuned singing bowls, ice crystals form in intricate, mandala-like patterns resembling six-petaled flowers, reminiscent of the anahata chakra (heart center) visualization. this suggests that harmonic sound literally structures matter at the molecular level, organizing chaos into luminous order
nāda yoga: the inner sound and light of consciousness
the yogic practice of nāda yoga (union through sound) represents perhaps the most direct exploration of the sound-light relationship within consciousness itself. practitioners report experiencing antarjyoti (internal luminosity) during deep meditation on sacred sounds, particularly the primordial vibration "ॐ" (oṃ). the māṇḍūkya upaniṣad analyzes this single syllable as containing the entire universe: अ (a) represents waking consciousness and creation, उ (u) represents dream consciousness and preservation, म (m) represents deep sleep consciousness and dissolution, while the silence following represents turīya (the fourth state) - pure consciousness beyond all manifest phenomena, the darkness that paradoxically contains all light
in nāda yoga practice, the aspirant progresses through stages of sound perception. initially, one hears external sounds (āhata nāda - struck sound). through practice, one begins to perceive subtle internal sounds (anāhata nāda - unstruck sound) - bells, flutes, drums, the roar of the ocean, the buzzing of bees. these are not imaginary but are the actual sounds of prāṇa (life-force) moving through the nāḍīs (energy channels). the haṭha yoga pradīpikā (4.66-102) provides detailed descriptions of these sounds and states: "अनाहतस्य शब्दस्य ध्वनिर्यत्र प्रलीयते। तत्र लीयते चित्तं तद्विष्णोः परमं पदम्" (anāhatasya śabdasya dhvanir yatra pralīyate, tatra līyate cittaṃ tad viṣṇoḥ paramaṃ padam - "where the sound of the unstruck sound dissolves, there the mind also dissolves - that is the supreme state of vishnu")
as practice deepens, these sounds become increasingly subtle and luminous. advanced practitioners report that the distinction between hearing and seeing dissolves - sound becomes visible as light, and light becomes audible as sound. this synesthetic experience reflects the fundamental unity of all sensory phenomena at their source in consciousness. during dīpāvalī, when the external environment is saturated with light and sound (from fireworks, crackers, celebrations, and devotional music), and when the spiritual atmosphere is heightened by millions of people simultaneously engaging in worship and meditation, the conditions are optimal for breaking through to these subtle perceptions
the nāṭya śāstra: aesthetic science of emotion and illumination
the nāṭya śāstra, attributed to the sage bharata muni and composed between 200 bce and 200 ce, provides the most comprehensive ancient treatise on aesthetics, drama, and music. its theory of rasa (aesthetic essence or emotional flavor) explains how artistic performance can evoke specific emotional states in the audience through the careful combination of bhāva (emotion), vibhāva (determinants), anubhāva (consequents), and vyabhicāri bhāva (transitory emotions)
of the nine primary rasas, two are particularly relevant to dīpāvalī celebrations: hāsya rasa (the humorous/joyous sentiment) and adbhuta rasa (the wondrous/marvelous sentiment). hāsya rasa is evoked through bright, ascending melodic movements in the upper octave (tāra saptak), playful rhythmic patterns with frequent syncopations and surprising accents, rapid tānas (melodic runs) that cascade like laughter, and the use of instruments with bright timbres - the higher registers of the bānsurī (bamboo flute), the brilliant shehnai, the sparkling sarod. the nāṭya śāstra describes this rasa as having a white color (śveta), associated with purity, clarity, and the radiance of joy itself
adbhuta rasa is evoked through unexpected melodic leaps, the exploration of the more exotic intervals (such as the tīvra ma - sharp fourth), sudden dynamic changes from soft (mandra) to loud (tāra), and the creation of suspense and surprise in the rhythmic structure. this rasa has a yellow color (pīta), the color of the autumn harvest, of ripened knowledge, of golden light, and of the turmeric powder used in auspicious ceremonies. its presiding deity is brahmā, the creator, and its corresponding emotion (sthāyi bhāva) is wonder (vismaya)
the nāṭya śāstra states: "न तत्र प्रयोगं न तत्र शास्त्रं न सा विद्या न सा कला। न सो योगो न तत्कर्म नाट्ये यस्मिन्न दृश्यते" (na tatra prayogaṃ na tatra śāstraṃ na sā vidyā na sā kalā, na so yogo na tatkarma nāṭye yasmin na dṛśyate - "there is no practical art, no science, no knowledge, no craft, no yoga, no action that is not found in drama/performance"). this suggests that musical performance during festivals like dīpāvalī is not mere entertainment but a comprehensive spiritual practice incorporating all paths to illumination
quantum physics: the unified field of light and sound
modern quantum physics reveals that light and sound, while experienced differently by human senses, are both wave phenomena differing primarily in frequency and medium of transmission. light (electromagnetic radiation) requires no medium and travels at approximately 299,792 kilometers per second, while sound (mechanical vibration) requires a medium (solid, liquid, or gas) and travels at approximately 343 meters per second in air at room temperature. however, both exhibit wave-particle duality, both create interference patterns, and both can be described using similar mathematical frameworks
string theory, one of the leading candidates for a unified theory of physics, proposes that the fundamental constituents of reality are not particles but infinitesimally small vibrating strings. different vibration patterns of these strings give rise to different particles - electrons, quarks, photons - and by extension, all matter and energy. in this framework, the ancient vedic concept of nāda (primordial sound/vibration) as the source of creation finds remarkable resonance. the universe itself is a cosmic symphony, with matter being "frozen music" - vibration patterns stable enough to appear as solid reality
the zero-point field or quantum vacuum, far from being empty, teems with virtual particles constantly appearing and disappearing. this field contains infinite potential energy and information. some physicists have speculated that consciousness itself may interact with or emerge from this field. when we create music, especially music structured according to harmonic principles refined over millennia (as in indian classical music), we may be creating ripples in this field that extend far beyond the immediate acoustic vibrations. the mantra "सह नाववतु" (saha nāvavatu - "may we be protected together") from the taittirīya upaniṣad suggests that properly intoned sound creates a protective, harmonizing field around both the speaker and the listener
experiments in quantum entanglement have shown that particles once associated maintain correlation regardless of spatial separation - einstein's "spooky action at a distance." similarly, traditional indian music theory holds that once a rāga is properly established in a performance, it creates a rāga bhāva (mood-field) that pervades the environment and affects all listeners, even those who may not be consciously attending. the samāgama (coming together) of musician, instrument, rāga, tāla, and listener creates an entangled state where individual boundaries dissolve into collective experience
rāga chikitsā: melodic medicine for body, mind, and spirit
the practice of rāga chikitsā (raga therapy) represents the clinical application of musical knowledge for healing purposes. pioneered in modern times by researchers like pandit omkarnath thakur, dr. b.m. hegde, and others, this field documents specific effects of melodic structures on physiology, psychology, and subtle energy systems. research has shown that certain rāgas have measurable effects on blood pressure, heart rate, respiratory rate, galvanic skin response, and brain wave patterns
rāga bhairav, performed at dawn, has been shown to stimulate the parasympathetic nervous system, reducing cortisol levels and creating alert calmness - an ideal state for beginning the day. its serious, devotional character activates the frontal cortex associated with higher reasoning and ethical discrimination, while its aesthetic beauty engages the limbic system associated with emotion. the interplay creates what neuroscientists call "integrated brain function," where analytical and emotional intelligence work in harmony
rāga darbari kanada, traditionally performed late at night, has opposite effects - deepening relaxation, slowing brain waves toward delta frequencies associated with deep sleep, and facilitating the release of melatonin. however, its profundity also enables deep meditative states for those who remain conscious through the relaxation
for dīpāvalī celebrations, the rāgas of evening (sāyaṃkāla) and early night are most appropriate. rāga yaman (also called kalyan), performed in the early evening, creates an atmosphere of serenity, devotion, and joyous anticipation. its pure (śuddha) notes and graceful movements evoke the lighting of the first lamps as darkness approaches. rāga bihag, performed in late evening, carries a romantic, festive quality perfect for celebrations, with its playful use of both forms of ga and ni creating a sense of dynamic luminosity
studies on circadian rhythms have shown that exposure to specific musical frequencies can affect melatonin and serotonin production, literally affecting our internal "light" perception - the hormones that govern sleep-wake cycles and mood. the systematic performance of rāgas according to their proper time (samaya) aligns external musical rhythm with internal biological rhythm, creating coherence between organism and environment. this coherence is experienced subjectively as rightness, beauty, and the sense that "all is well" - prerequisites for the joy (ānanda) that dīpāvalī celebrates
the symbolic instruments: material forms of spiritual truth
the instruments used in indian classical music themselves embody profound symbolism. the vīṇā, considered the most ancient and sacred of indian instruments (associated with sarasvatī, goddess of learning and arts), consists of a resonating gourd representing the cosmic egg (hiraṇyagarbha or brahmāṇḍa) from which all creation emerges, a long bamboo fretboard representing the human spine (with frets as vertebrae), and strings representing the nāḍīs through which prāṇa flows. playing the vīṇā is thus a symbolic enactment of awakening the kuṇḍalinī śakti (serpent power) at the base of the spine and guiding it upward through the chakras to the crown, where enlightenment blazes forth
the sitar, developed in the medieval period through persian-indian synthesis, features sympathetic strings (taraf) beneath the main playing strings. these are not plucked directly but vibrate in resonance when corresponding frequencies are played on the main strings, creating a halo of overtones like countless diyas surrounding a central flame. this physical phenomenon demonstrates the principle of resonance (anubhāva) that extends beyond music to all life: when we embody a particular vibration - whether joy, compassion, or illumination - we cause similar vibrations to awaken in those around us. one lamp lights another without diminishing itself; one heart's joy kindles another's
the tanpura (or tambura), the drone instrument that provides the tonic foundation for all melodic exploration, has four or five strings tuned to sa and pa (tonic and fifth), with a special thread called jivala ("life-giver") woven through the bridge to create the characteristic shimmering timbre rich in overtones. this sound is continuous, unchanging, eternal - representing the nāda brahman, the sonic absolute from which all melodies emerge and into which all return. listening deeply to the tanpura alone can induce trance states, as the brain synchronizes with its complex overtone series. the tanpura is the musical equivalent of the eternal flame (akhaṇḍa jyoti) that burns continuously in temples
the mṛdaṅgam and tabla (the primary rhythm instruments of carnatic and hindustani traditions respectively) produce their sophisticated sounds through precise hand techniques that have been codified into syllables (bols) - "ta," "din," "dhin," "ge," "na," "ti," "tum," and many others. these syllables form the basis of laya yoga (union through rhythm), where the percussionist literally speaks through the instrument. the complex patterns (thekas, kaidas, relas, gats) are like the crackling of festival fireworks transformed into percussive poetry, each stroke a spark of rhythmic fire illuminating the temporal dimension
shamanic and indigenous wisdom: sound as the conveyor of spiritual light
shamanic traditions worldwide, from the amazon to siberia, from africa to native america, recognize sound - particularly drumming, chanting, and the use of rattles - as the primary technology for journeying between ordinary and non-ordinary reality, between darkness and light, between the material and spiritual dimensions. the shamanic drumbeat, typically around 4-7 beats per second, corresponds to theta brain wave frequency (4-8 hz), the state associated with deep meditation, hypnagogic visions, and access to unconscious material
in australian aboriginal tradition, the didgeridoo's drone (similar in function to the tanpura) represents the dreamtime, the eternal present in which ancestors, spirits, and totemic animals exist. the player uses circular breathing to maintain an unbroken sound current, symbolizing the unbroken thread of consciousness that connects all beings across time. the overtone-rich sound is said to heal, to cleanse, and to illuminate the spirit
native american flute music, with its pentatonic scales (similar to both chinese and ancient pre-classical indian music), is used in healing ceremonies, vision quests, and celebrations. the flute is often associated with courting and love, but at a deeper level represents the breath (prāṇa) made visible as melody - the spirit expressing itself through the body, just as divine consciousness expresses itself through the material universe
african drumming ensembles create polyrhythmic structures of staggering complexity, with different drums playing different patterns that interlock to create an emergent rhythm impossible to notate in standard western notation. participants often describe being "possessed" by the rhythm, experiencing ecstatic states where individual consciousness merges with collective consciousness. the drummers are creating a sonic mandala, a temple of sound within which the divine can manifest. the same principle applies to indian classical music's laya (rhythmic) sophistication, though expressed through different aesthetic conventions
sāma veda: the original sound-light scripture
the sāma veda (वेद, from the root vid - "to know"), one of the four vedas and considered by many to be the oldest surviving musical text in the world, consists primarily of hymns from the ṛg veda set to elaborate melodies (sāmans). these were not merely religious songs but sophisticated musical compositions using a seven-note scale, melodic ornamentations (gamakas), and complex rhythmic structures. the sāma veda explicitly states its purpose: the melodic chanting of sacred verses creates luminous pathways between earthly (bhū) and celestial (svarga) realms, allowing devas (luminous beings/gods) to descend and ṛtā (cosmic order) to manifest
the chāndogya upaniṣad, which is part of the sāma veda, contains extensive sections on the mystical significance of the udgītha (the sacred chant of oṃ). it states: "एष सर्वेषां भूतानां मधु" (eṣa sarveṣāṃ bhūtānāṃ madhu - "this is the honey/essence of all beings"). just as bees gather nectar from many flowers to create honey, the udgītha represents the essence extracted from all phenomena, the unified field of consciousness underlying diversity
the text further elaborates: "यो वै तं मधुं वेद अमृतो भवति" (yo vai taṃ madhuṃ veda amṛto bhavati - "one who truly knows this honey becomes immortal"). "immortality" here doesn't mean physical immortality but rather the realization of one's identity with the eternal, unchanging consciousness that witnesses all changes. the properly performed sāman (musical chant) creates the vibrational pattern that facilitates this realization. during dīpāvalī, when this chant is performed in conjunction with dīpa pūjā (lamp worship), the internal and external lights merge in experiential unity
biofield photography: making the luminous aura visible
kirlian photography, developed by semyon and valentina kirlian in 1939, and more sophisticated modern biofield imaging technologies capture the luminous emanations around living organisms, often called the aura in esoteric traditions. while the scientific mechanism is debated (with skeptics attributing it to coronal discharge and moisture), consistent patterns emerge: practitioners during musical meditation, prayer, or other spiritual practices show enhanced, more coherent, and more extensive luminous emanations compared to baseline states or stressed states
research by dr. konstantin korotkov using gas discharge visualization (gdv) technology has documented changes in the biofield during meditation, healing practices, and exposure to music. classical indian music, particularly devotional forms (bhajans, kīrtans) and meditative rāgas, produces more symmetrical, expanded, and brightly colored biofield patterns compared to discordant or aggressive music, which produces fragmented, contracted, and dull patterns
this provides intriguing empirical support for the traditional concept of prāṇamaya kośa (the vital energy sheath) that surrounds and interpenetrates the physical body (annamaya kośa). the five kośas (sheaths) described in vedānta - physical, energetic, mental, wisdom, and bliss - form progressively subtle layers, with the outermost being pure consciousness itself, undifferentiated and infinite. music operates on all five levels simultaneously: physically through sound waves, energetically through prāṇa modulation, mentally through emotion and imagery, through wisdom by conveying meaning and insight, and ultimately through bliss by temporarily dissolving the boundaries between subject and object in aesthetic rapture (rasānanda)
temple acoustics: architecture as a musical instrument
the architectural acoustics of ancient temples reveal sophisticated understanding of how physical space shapes sound, and how sound shapes consciousness. the stone temples of south india - such as the brihadeeswara temple in thanjavur - were designed with precise mathematical proportions derived from musical ratios. the garbha gṛha (sanctum sanctorum, literally "womb-chamber") is typically a perfect cube or based on simple harmonic proportions, creating a resonant chamber that amplifies specific frequencies
when mantras are chanted or instruments played in these spaces, standing wave patterns form, creating zones of maximum amplitude (antinodes) and minimum amplitude (nodes). devotees circumambulating the shrine move through these varying acoustic zones, experiencing the sound as if it's emerging from and dissolving into silence in a wavelike pattern - a sonic analogy for the appearance and disappearance of phenomena in consciousness
the śikhara (spire) of the temple, often reaching great heights, functions as a resonating column similar to an organ pipe, projecting sound both outward to the surrounding environment and inward toward progressively subtle dimensions. the thousands of carved figures on temple exteriors are not merely decorative but create a diffusing acoustic surface that prevents harsh reflections while distributing sound evenly. the overall effect creates a space where external sounds are muted and internal sounds (chanting, bells, śaṅkha - conch) are enhanced and prolonged, facilitating altered states of consciousness
some temples feature "singing pillars" - monolithic stone columns that, when struck, produce clear musical notes. the vittala temple in hampi contains 56 such pillars arranged to produce the notes of the scale and various rhythmic patterns. these were not merely architectural curiosities but teaching tools, demonstrating that even "solid" matter is fundamentally vibration, that the visible is condensed sound, that stone can sing - relativizing our naive realism about material existence
the ultimate unity: sarvaṃ khalvidaṃ brahma
the chāndogya upaniṣad declares: "सर्वं खल्विदं ब्रह्म" (sarvaṃ khalvidaṃ brahma - "all this is indeed brahman"). this profound non-dual statement asserts that music, light, life, joy, darkness, silence, the individual soul, and the cosmos are not separate phenomena but varied expressions of the singular divine consciousness celebrating its own infinite creativity. dīpāvalī, from this perspective, is not merely a historical commemoration or seasonal festival but an archetypal moment when consciousness recognizes and celebrates its own luminous nature
the dīpa (lamp) itself is a perfect symbol of this unity: the oil represents our accumulated karmas and impressions, the wick is the ego-sense that must be consumed for light to manifest, the flame is the revelation of our true nature (pure awareness), and the light that spreads represents the natural overflow of realization that illuminates all it touches without diminishment. when one lamp lights another, the source loses nothing - this is the mathematics of consciousness, which defies material laws where sharing means diminishing
in musical terms, each perfectly executed tān (rapid melodic run) becomes a shower of light, cascading from upper to lower registers or ascending from earth to heaven, tracing luminous arcs in subtle space. each gamaka (ornamental grace note) - the microtonal inflections, slides (mīṇḍ), and oscillations (andolan) that give indian classical music its characteristic fluidity and emotional expressiveness - resembles a flickering flame, never static, always dancing at the threshold between one defined note and another, suggesting the continuous play (līlā) of consciousness between manifest and unmanifest, form and formless
each moment of perfect laya (rhythmic precision) - when musician, rhythm, melody, and listener synchronize into temporal unity - becomes a heartbeat of universal joy, a moment when chronological time (kāla) opens into eternal time (mahākāla), when the measured and the measureless meet. these moments of synchrony produce measurable physiological effects: heart rate, respiratory rate, and brain waves of performers and absorbed listeners tend to synchronize, creating what researchers call "collective effervescence" or "group flow."
the multidimensional resonance of dīpāvalī music
during dīpāvalī, when families gather to light lamps, perform lakṣmī pūjā (worship of the goddess of wealth, abundance, and auspiciousness), share sweets, and celebrate together, the music played and sung is not background entertainment but an active agent in creating sacred space and time. whether traditional bhajans like "ॐ जय जगदीश हरे" (oṃ jaya jagadīśa hare - "victory to the lord of the universe"), classical rāga performances, or folk songs specific to regional traditions, the music serves multiple simultaneous functions:
on the physical level, musical vibrations literally massage the body, with lower frequencies affecting the torso and viscera, and higher frequencies affecting the head and extremities, creating relaxation, pleasure, and energization
on the prāṇic/energetic level, specific melodic patterns and rhythms modulate the flow of prāṇa through the nāḍīs, clearing blockages, balancing the chakras, and enhancing vitality - the music becomes prāṇāyāma (breath/energy control) for the subtle body
on the mental/emotional level, the rasa (aesthetic essence) of the music evokes joy, wonder, devotion, and love, temporarily displacing negative mental patterns and creating beneficial emotional states that can persist beyond the listening experience
on the wisdom level (vijñānamaya kośa), the music conveys teachings through symbolic content in lyrics, through structural principles (demonstrating order, proportion, and beauty arising from discipline and practice), and through the example of the musician's mastery and dedication
on the bliss level (ānandamaya kośa), music at its highest provides glimpses of uncaused joy, the inherent ānanda (bliss) of consciousness itself, independent of external circumstances - this is why profound music can move us to tears of joy