Date: Sat, 02 Feb 2013 21:37:12 -0000
To: am-global@earthlink.net
From: "Manji Deva"
Subject: Baba Wanted To Teach Dance
Baba
Namaskar,
Here are a few Baba stories about Prabhata Samgiita. There are stories from DMC gatherings, as well as guidelines how we are to pursue our devotional Prabhata Samgiita practice at home also.
One unforgettable scene occurred in Jaipur DMC, 11 March 1984 during the Prabhata Samgiita section. When the performance of the song finished, then per His usual divine way, Baba started giving the purport. On that occasion, Baba also began explaining how the song was based on a blending of Persian and Indian tunes.
As He was concluding His explanation, Baba told in a very sweet way that, It is good that all the margiis have quickly learned how to sing Prabhata Samgiita.
(Note: Here we must remember that at this point the official programme of Prabhat Samgiita had started only one and a half years earlier in Sep 82; so it was still relatively new. By March 1984, at the time of this particular story, there were approximately 1380 Prabhata Samgiita compositions given by Baba in that short time period.)
Then Baba immediately added: I was thinking to teach dance also as this is an essential component of samgiita. But I did not do so because I thought that if I start teaching dance, then I will not have time to do other things. After all, I have so many organizational duties and responsibilities. So if I had started teaching dance then when will I get time for those other important works?
After saying this, Baba Himself kept quiet for a few seconds and everyone present also remained motionless - not saying anything.
Then Baba began smiling and in a jovial & humourous manner way He asked PA Ramanandji, Why is everyone keeping quiet? Is it because they are feeling relieved because if Baba had started teaching dance, then they all will also have to dance during the time of the Prabhata Samgiita. With this fear, all are keeping quiet?
This is the overall meaning of what Baba spoke that day.
By this way everyone understood that through the medium of humor Baba is guiding us that learning the way to dance Prabhata Samgiita is to be considered as highly significant in the life of a devotee - it is one of the essential aspects. And everyone understood that this endeavour of dancing Prabhata Samgiita is to be developed and passed on from one sadhaka to the next.
At Ananda Nagar DMC in the late eighties, when Prabhata Samgiita was going on Baba was giving the instruction that "Everyone has to follow the lead of the singer and try to synchronize their voices in that way - otherwise I will become very upset and scold you."
Then Baba started smiling and began looking toward PA and then Baba looked back again toward the Margii public, and He told "Alright if you do not like that I should scold then I will not scold."
Seeing Baba's most loving and charming expression then all sadhakas present felt a sweetness permeate the environment. And everyone naturally understood through His tender and light expression that underneath was the highly important concept of singing Prabhata Samgiita according to the correct style.
From that point on everyone did indeed try and follow Baba's guideline to properly follow the leader of the singer during Prabhata Samgiita.
Each and every Ananda Margii is aware that Baba's Prabhata Samgiita compositions are unique and that the there is no English equivalent term for the Sanskrta word 'samgiita'. Because Prabhata Samgiita does not just mean merely singing. More precisely samgiita entails three components: (a) song; (b) music; and (c) dance. And when these three components are moving together in a synchronized way, then it is known as "samgiita".
Baba says, "The collective name of dance, song and instrumental music is sam'giita. The word giita is derived from the root gae plus the suffix-kta." (1)
In our daily spiritual routine, we Ananda Margiis generally sit in a quiet place to do sadhana. And as we all know before sadhana, singing Prabhata Samgiita is very helpful. That is why an increasing number of sadhakas regularly sing Prabhata Samgiita before starting sadhana.
So singing Prabhata Samgiita has become quite common among Ananda Margiis. In comparison singing Prabhata Samgiita and playing an instrument at the same time is less common. And finally, doing all three simultaneously - singing Prabhata Samgiita playing an instrument and dancing - is still more rare.
Yet in true sense, if song, dance, and musical instruments are not done together, then that is not Samgiita. That can be said to be one-third or two-thirds of Prabhata Samgiita-- but not 100% Prabhata Samgiita.
Here is one other important point. Singing does not mean the mere repetition of the words. One must know and feel in their heart the meaning and inner spirit of the song.
That is why we find that ardent devotees aim to combine all three aspects together - simultaneously - in their regular practice of sadhana. Only a few play a musical instrument, and dance for Parama Purusa while singing Prabhata Samgiita before each and every session of sadhana. Yet it is something that will surely be incorporated into everyone's devotional life. Already, more sadhakas are involved in this way.
If song, dance, and musical instrument are done together as true Prabhata Samgiita, then that will not have any comparison. It will give any sadhaka a tremendous boost in their spiritual life.
But one thing is also true: That one may not like to do all this in front of others in public or in collective life. So in fact the best thing is to practice in one's own isolated place, in closed door room. And then one can see the benefit of what Baba has taught.
Singing Prabhata Samgiita while using the instrument and dancing with mudra for Him - all that can be done in private. By doing all this and expressing their loving feeling toward Him in an isolated room, with proper devotional mood, then in that case it will be called Prabhata Samgiita - in the complete sense of the term.
Those who have not practiced like this can at least start by closing their door and dancing in private in their room. And just practice Prabhata Samgiita for some time. Because singing and dancing alone in an isolated room does not need any real training - especially in this initial stage.
Because in a sincere way those ideas that are expressed in the Prabhata Samgiita can be easily displayed by moving the hands and feet in a natural way. And then step by step, Baba will guide further about how to dance in a more refined and proficient manner. So this is all one key point for moving ahead.
Yet no doubt to even begin to dance, knowing the word meaning and inner meaning of the Prabhata Samgiita song is essential. Otherwise how can one begin to dance since the essence of dance itself is the physical expression of the song's internal ideation.
This is a devotional topic. Thus for Ananda Margiis, they can understand this very well. And by doing Prabhata Samgiita in its full form, then one will understand the beauty of why Baba encourages dance in Prabhata Samgiita.
Thus as part of one's individual devotional program, per Baba's guideline we should do Prabhata Samgiita completely first. And then continue on in our session by dancing laliita marmika while singing kiirtan, and then start sadhana. This will stand as one complete routine.
And we have all experienced that the singing Prabhata Samgiita and Kiirtan helps cultivate the feeling of devotion and helps focus the mind toward Parama Purusa.
Baba says, "Lyrics of the song should directly reflect Parama Purus'a Himself. And this category of song, directly reflecting Parama Purus'a is known as Kiirtana. The other category of song that also reflects Parama Purus'a, but which expresses many tangential ideas before returning to the one central idea of Parama Purus'a, is called bhajana. This is the basic difference between bhajana and kiirtana." (2)
Thus Prabhata Samgiita is an integral aspect of daily devotional life and may we all strive to incorporate this more perfectly into our daily routine.
"Today and in the future as well, many new rágas and rágińiis can and will be created. No stoppage should be allowed in this matter. I have also created a few new rágas and rágińiis in Prabháta Saḿgiita. However, I have yet to name them." (3)
Ananda Marga philosophy says, "Songs [vocal] are rooted in the physical world, but their impact is on the subtler layers of the human mind. The mental world is the ectoplasmic world, the world composed of ectoplasmic stuff (cittáńu). Songs produce a vibrational wave which makes our mental waves straight, and these straightened mental waves in turn ultimately touch the point of the soul. Now to touch the embodied soul, the songs must have rhythm, melody and feeling (bháva). If there is no feeling, the song will lack sweetness. Therefore, songs must have deep ideas." (4)
"Now, regarding dance: dance expresses inner psychic feelings through chanda [rhythm] and mudrá [specialised gestures], without the help of language or words. In occidental dance, there is more beauty in rhythm. But oriental dance utilizes both rhythm and mudrá. These mudrás because of their close association with rhythmic qualities, have become more expressive and beautiful than the rhythmic occidental music." (5)
"For objective adjustment in the physical world, Shiva propounded song, dance and instrumental music in such a manner so that it would directly vibrate the ectoplasm, so that the ectoplasmic movement converges into one point touching the soul point. That is why great people of all ages have encouraged all three aspects of music. In the history of saints, it is known that Maharśi Nárada played violin, sang songs and danced at the same time. In more recent times, Mahaprabhu Caetanya Deva also encouraged these three things: he said that the lyrics of the song should directly reflect Parama Puruśa Himself. And this category of song, directly reflecting Parama Puruśa is known as kiirtana. The other category of song that also reflects Parama Puruśa, but which expresses many ideas before returning to the one central idea of Parama Puruśa, is called bhajana. This is the basic difference between bhajana and kiirtana. In this respect, I fully agree with the previous propounders: I also encourage these three things." (6)
HINDI TRANSCRIPTION FROM THAT VERY DAY
Here following is the actual Hindi transcription of Baba's talk about Prabhat Samgiita from the above described occasion of 11 March 1984 in Jaipur:
"करीब-करीब हर आदमी नाचते थे | मुनि-ऋषि लोग उत्सव में नाचते थे | और यह जो जाड़े में लोगों को तकलीफ़ होती है, जाड़े के बाद वसन्तोत्सव, आजकल जिसको "होली" कहते हैं, उस सब में भी लोग नाचते थे | तो यह नाच का fixed rule था | हम सोचे थे कि गाना हम जैसा reorientalization कर रहे हैं, ठीक वैसा नाच में भी करेंगे, classicalize करके | किन्तु देखे अगर वैसा हम करें, तो और काम किस वक्त करेंगे, इसलिए नहीं किये |
तुम लोगों की राय क्या है जी ?
[सभी उपस्थित मार्गी चुप]
सब चुप रह गया | अच्छा, क्योंकि इन लोगों के मन में डर है, कि बाबा अगर नाचना सिखलाना शुरू कर दिये, तो हम लोगों को भी तो नाचना पड़ेगा |
[ऐसा बाबा बोलकर बाबा मुस्कराए |]
[बाबा की बात सुनकर सभी उपस्थित मार्गी हँसने लगे |]" (7)
Namaskar,
in Him,
Manjit Deva
Ananda Marga Philosophy says, "Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted."
"Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money."
"The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam." (8)
Our Ananda Marga books adhere to the Roman Sanskrit / Samskrta form of spelling. According to that system, the proper spelling of Prabhata Samgiita is with an "a" at the end of the term Prabhata. In contrast, some have gotten accustomed to spelling it in this wrong way, Prabhat Samgiita.
REFERENCES:
1. Prout in a Nutshell - 10
2. A Few Problems Solved - 3, Song, Dance and Instrumental Music
3. The Inner Science of Surasaptaka – Excerpt A
4. A Few Problems Solved - 3, Song, Dance and Instrumental Music
5. A Few Problems Solved - 3, Song, Dance and Instrumental Music
6. A Few Problems Solved - 3, Song, Dance and Instrumental Music
7. Jaipur 11 March 1984
8. Táttvika Diipiká (Paiṋcama Parva)
In His below account, Baba is giving a very descriptive analysis of how medicine advanced over time, from its early use by animals and how they cured themselves up through early humans and present day human beings.
"Not only humans but many other creatures as well are more or less familiar with medicines. However, since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.
There is a basic distinction between voluntary abstention from food and upavása. Voluntary abstention from food (svecchá-anashana) means to not take food willingly in order to keeping the body healthy (an + ashana = anashana). Ashana means “eating”, so anashana means “not eating”. This abstention from food certainly helps to heal disease. However, imposed abstention from food does not have the same effect because forced abstention creates a suppressed agony in the mind which upsets the mental balance and at the same time also upsets the physical balance.
Upavása is undoubtedly a kind of voluntary abstention. However, at the same time there is to some extent a withdrawal of physical activity and a gradual directing of ones mental propensities towards closer proximity with Parama Puruśa. Upa means “near” and vása means “to stay”. Thus the etymological meaning of the word upavása is “to remain near the Lord”.
So as I was saying, upavása not only has the benefits of voluntary abstention from food. In addition, this practice is especially helpful for maintaining mental balance, that is, upavása is a medicine for both physical as well as mental maladies. There is no doubt whatsoever that a person's mental strength is reinforced if he or she observes fast in a systematic fashion. This is a truth that has stood the test of time.
Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.
The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.
Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].
However the quest for medicines on the part of human beings and animals has not been limited to fasting, sunlight, water, air and earth. Initially the medicines that human beings discovered were different trees and plants and the external use of their bark and roots. The human beings of those times used to chew them and smear or rub the diseased part with them. These ointments were the first medicines discovered by human beings. When these ointments did not work externally, it became necessary to ingest them. Humans used to take them as medicine by chewing or swallowing them. This was the second step in the use of medicines in human history.
There were many such medicines that were only available in particular seasons, not all year round. People used to gather them in the specific season and dry them so as to preserve them. In certain places they would preserve them in the form of tablets with the help of water; in other places they would just dry them normally. This preservation of medicine in the form of tablets or pills belonged to a later stage in the use of medicines in human life.
Where medicines were not effective as external ointments, it became necessary to rub them on the skin or on the nerves where they could be absorbed through the pores. People discovered these rubbing medicines somewhat later. These massage or rubbing ointments were the discovery of a later stage.
Where there was any poisonous effect of the rubbing ointment, there was no recourse but to use it externally. However, people learned to use them without any poisonous effect in the form of liquid medicines by dissolving them in water or other liquid solvents.
There are certain ointments which, if ingested in small doses, have no poisonous effect, but which may have a poisonous effect if taken in large doses. Human beings learned to use them by licking them so that they could act effectively through the nerve fibres. They used to swallow those medicines after licking them with the tongue for a long time. Because the quantity is very small there is no harmful effect; rather one gets the full benefit. Such medicines are called avaleha [licking] in Ayurveda.
People even discovered some medicines that develop certain special beneficial qualities when mixed with other specific substances. In other words, the same medicine when mixed with substance “a” became a medicine for headaches, when mixed with substance “b” became a medicine for diarrhea, and when mixed with substance “c” became a medicine for respiratory ailments. In this case, people gave the name anupána [ingredient] to the substances “a,” “b” and “c”. That is, by discovering that the medicinal qualities varied according to the different anupánas, people began to use them as medicines.
Through their experience, people found that in certain diseases the patient's vitality diminishes. In these cases, the medicines are effective when they have some alcoholic properties; so they fermented them to prepare different kinds of remedies. These medicines, which are prepared through fermentation, are called medicinal ásava (“elixirs”– ásava means alcohol, for example, wine). In cases where the alcoholic properties of the medicines were necessary, but where the medicine would have a contrary effect if the negative effects of the alcohol were not removed, they altered their qualities rather than keep them in the form of ásava. They gave the name “medicinal ariśt́a” to such medicines; for example, drákśáriśt́a, dasamuláriśt́a.
It was found in the case of certain medicinal herbs and plants that if they were boiled in water and their essences extracted, then their medicinal qualities were greater than in their raw state. This essence is called kváth; for example, catechu kváth, ashvagandhá kváth and various others. People began to use these kváthas as medicines. The kvátha that is produced by boiling different medicinal herbs and plants together is generally known as páṋcan in Bengali.
Medicines that are excessively bitter or insipid, where possible, were cooked and mixed together with rice or any other principal food item, thus discovering a newer method of taking medicines(1). In this way people started deriving medicinal benefits from neem leaves, bitter gourd, pat́ol latá, gandhiká, and such medicines by consuming them with their principal food, such as with rice in Bengal.
Moonlight is not a medicine like sunlight is. Rather moonlight often overwhelms the mind with a different kind of emotion. However, the qualities of medicinal herbs and plants are affected according to the difference in moonlight, that is, in accordance with the lunar day and lunar fortnight. So there are rules for removing medicinal plants from the soil, preparation of medicines and their uses in accordance with the lunar day. The medicinal qualities undergo changes during the different periods of the day, so one should use medicines with that factor in mind; at least it is better if it is done so. Those medicinal herbs and plants or those medicines whose qualities are affected according to the difference in lunar day or planetary position are called kulyá. So you see, this also is a meaning of the word kulyá.
Not only have human beings used plant substances for medicines since ancient times, they have also prepared medicines extensively from animals. In the Ayurvedic, Vaidyaka and Unani systems of medicine, animal substances, such as the livers of different animals and partridge fat, were used extensively. Who is not familiar with the medicine prepared from the body of a goat and oil from the hornbill? Medicines used to be prepared from the livers, pancreases, etc., of different animals in the allopathic system of treatment. In recent times they have been used for insulin. Cod liver oil and shark oil are frequently used. They are used not only as oral medicines but also in injections. Medicines such as naja, cina, and apis in homeopathy are completely of animal origin. Killing an animal in order to save the life of a human being may not be a very good practice, but it can be done when there is no alternative. This is a universally accepted principle. But when medicines are prepared by killing animals, it should be done as far as possible from those animals which are the born enemies of human beings. Those who are not the born enemies of human beings but are their natural friends should not be killed.
Different kinds of metals and non-metals have been used for medicinal purposes since ancient times. Gold, silver, tin and mercury especially have been used since ancient times for medicinal purposes. The famous Ayurvedic medicine makaradhvaja is prepared from a combination of mercury and sulphide. There is no dearth of medicines produced from calcium in homeopathy, allopathy, Unani, Ayurveda, whatever system it may be. Medicines produced from the conch shell, which have generated excitement since ancient times, are actually nothing but calcium phosphate, calcium carbonate and calcium hydroxide.
The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons. Within Ayurveda, members of the royal family of Cochin in the state of Kerala were pioneers in this. At one time there was a good deal of individual research into poison treatments. My maternal grandfather, the late Dr. U. M. Basu (allopath) conducted research into the medicinal use of scorpion poison, but he died before his research findings could be properly documented. The science of allopathy does not seem to have made much progress in these treatments, but there are endless opportunities for making progress in this respect.
Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient's life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.
Now let us return to the matter of kulyá. Those medicines that need to be kept dry, but which are difficult to make into tablets, were preserved as powders. Medicines preserved as powders are called cúrńa in Ayurveda, for example, bháskara salt cúrńa, gámbharii múla cúrńa, gud́ucii sharkará cúrńa. Medicine preserved in powder form is also called kulyá." (Shabda Cayanika, Kulya to Kuvela (Discourse 34))
To: am-global@earthlink.net
From: "Manji Deva"
Subject: Baba Wanted To Teach Dance
Baba
== BABA WANTED TO TEACH DANCE ==
Namaskar,
Here are a few Baba stories about Prabhata Samgiita. There are stories from DMC gatherings, as well as guidelines how we are to pursue our devotional Prabhata Samgiita practice at home also.
SWEET BABA STORY ABOUT DANCING PRABHATA
SAMGIITA
One unforgettable scene occurred in Jaipur DMC, 11 March 1984 during the Prabhata Samgiita section. When the performance of the song finished, then per His usual divine way, Baba started giving the purport. On that occasion, Baba also began explaining how the song was based on a blending of Persian and Indian tunes.
As He was concluding His explanation, Baba told in a very sweet way that, It is good that all the margiis have quickly learned how to sing Prabhata Samgiita.
(Note: Here we must remember that at this point the official programme of Prabhat Samgiita had started only one and a half years earlier in Sep 82; so it was still relatively new. By March 1984, at the time of this particular story, there were approximately 1380 Prabhata Samgiita compositions given by Baba in that short time period.)
Then Baba immediately added: I was thinking to teach dance also as this is an essential component of samgiita. But I did not do so because I thought that if I start teaching dance, then I will not have time to do other things. After all, I have so many organizational duties and responsibilities. So if I had started teaching dance then when will I get time for those other important works?
After saying this, Baba Himself kept quiet for a few seconds and everyone present also remained motionless - not saying anything.
Then Baba began smiling and in a jovial & humourous manner way He asked PA Ramanandji, Why is everyone keeping quiet? Is it because they are feeling relieved because if Baba had started teaching dance, then they all will also have to dance during the time of the Prabhata Samgiita. With this fear, all are keeping quiet?
This is the overall meaning of what Baba spoke that day.
By this way everyone understood that through the medium of humor Baba is guiding us that learning the way to dance Prabhata Samgiita is to be considered as highly significant in the life of a devotee - it is one of the essential aspects. And everyone understood that this endeavour of dancing Prabhata Samgiita is to be developed and passed on from one sadhaka to the next.
BABA STORY:
SYNCHRONIZE VOICES WHEN SINGING PRABHATA SAMGIITA
SYNCHRONIZE VOICES WHEN SINGING PRABHATA SAMGIITA
At Ananda Nagar DMC in the late eighties, when Prabhata Samgiita was going on Baba was giving the instruction that "Everyone has to follow the lead of the singer and try to synchronize their voices in that way - otherwise I will become very upset and scold you."
Then Baba started smiling and began looking toward PA and then Baba looked back again toward the Margii public, and He told "Alright if you do not like that I should scold then I will not scold."
Seeing Baba's most loving and charming expression then all sadhakas present felt a sweetness permeate the environment. And everyone naturally understood through His tender and light expression that underneath was the highly important concept of singing Prabhata Samgiita according to the correct style.
From that point on everyone did indeed try and follow Baba's guideline to properly follow the leader of the singer during Prabhata Samgiita.
THE TRIFARIOUS WORLD OF Prabhata SAMGIITA
Each and every Ananda Margii is aware that Baba's Prabhata Samgiita compositions are unique and that the there is no English equivalent term for the Sanskrta word 'samgiita'. Because Prabhata Samgiita does not just mean merely singing. More precisely samgiita entails three components: (a) song; (b) music; and (c) dance. And when these three components are moving together in a synchronized way, then it is known as "samgiita".
Baba says, "The collective name of dance, song and instrumental music is sam'giita. The word giita is derived from the root gae plus the suffix-kta." (1)
DAILY PRACTICE OF PRABHATA SAMGIITA ALSO
In our daily spiritual routine, we Ananda Margiis generally sit in a quiet place to do sadhana. And as we all know before sadhana, singing Prabhata Samgiita is very helpful. That is why an increasing number of sadhakas regularly sing Prabhata Samgiita before starting sadhana.
So singing Prabhata Samgiita has become quite common among Ananda Margiis. In comparison singing Prabhata Samgiita and playing an instrument at the same time is less common. And finally, doing all three simultaneously - singing Prabhata Samgiita playing an instrument and dancing - is still more rare.
Yet in true sense, if song, dance, and musical instruments are not done together, then that is not Samgiita. That can be said to be one-third or two-thirds of Prabhata Samgiita-- but not 100% Prabhata Samgiita.
KNOWING THE MEANING
Here is one other important point. Singing does not mean the mere repetition of the words. One must know and feel in their heart the meaning and inner spirit of the song.
That is why we find that ardent devotees aim to combine all three aspects together - simultaneously - in their regular practice of sadhana. Only a few play a musical instrument, and dance for Parama Purusa while singing Prabhata Samgiita before each and every session of sadhana. Yet it is something that will surely be incorporated into everyone's devotional life. Already, more sadhakas are involved in this way.
THE BENEFITS OF DOING
ALL THE THREE COMPONENTS OF PRABHATA SAMGIITA
ALL THE THREE COMPONENTS OF PRABHATA SAMGIITA
If song, dance, and musical instrument are done together as true Prabhata Samgiita, then that will not have any comparison. It will give any sadhaka a tremendous boost in their spiritual life.
But one thing is also true: That one may not like to do all this in front of others in public or in collective life. So in fact the best thing is to practice in one's own isolated place, in closed door room. And then one can see the benefit of what Baba has taught.
Singing Prabhata Samgiita while using the instrument and dancing with mudra for Him - all that can be done in private. By doing all this and expressing their loving feeling toward Him in an isolated room, with proper devotional mood, then in that case it will be called Prabhata Samgiita - in the complete sense of the term.
Those who have not practiced like this can at least start by closing their door and dancing in private in their room. And just practice Prabhata Samgiita for some time. Because singing and dancing alone in an isolated room does not need any real training - especially in this initial stage.
Because in a sincere way those ideas that are expressed in the Prabhata Samgiita can be easily displayed by moving the hands and feet in a natural way. And then step by step, Baba will guide further about how to dance in a more refined and proficient manner. So this is all one key point for moving ahead.
Yet no doubt to even begin to dance, knowing the word meaning and inner meaning of the Prabhata Samgiita song is essential. Otherwise how can one begin to dance since the essence of dance itself is the physical expression of the song's internal ideation.
This is a devotional topic. Thus for Ananda Margiis, they can understand this very well. And by doing Prabhata Samgiita in its full form, then one will understand the beauty of why Baba encourages dance in Prabhata Samgiita.
PART OF ONE'S DEVOTIONAL ROUTINE
Thus as part of one's individual devotional program, per Baba's guideline we should do Prabhata Samgiita completely first. And then continue on in our session by dancing laliita marmika while singing kiirtan, and then start sadhana. This will stand as one complete routine.
And we have all experienced that the singing Prabhata Samgiita and Kiirtan helps cultivate the feeling of devotion and helps focus the mind toward Parama Purusa.
Baba says, "Lyrics of the song should directly reflect Parama Purus'a Himself. And this category of song, directly reflecting Parama Purus'a is known as Kiirtana. The other category of song that also reflects Parama Purus'a, but which expresses many tangential ideas before returning to the one central idea of Parama Purus'a, is called bhajana. This is the basic difference between bhajana and kiirtana." (2)
Thus Prabhata Samgiita is an integral aspect of daily devotional life and may we all strive to incorporate this more perfectly into our daily routine.
RELATED TEACHINGS
"Today and in the future as well, many new rágas and rágińiis can and will be created. No stoppage should be allowed in this matter. I have also created a few new rágas and rágińiis in Prabháta Saḿgiita. However, I have yet to name them." (3)
Ananda Marga philosophy says, "Songs [vocal] are rooted in the physical world, but their impact is on the subtler layers of the human mind. The mental world is the ectoplasmic world, the world composed of ectoplasmic stuff (cittáńu). Songs produce a vibrational wave which makes our mental waves straight, and these straightened mental waves in turn ultimately touch the point of the soul. Now to touch the embodied soul, the songs must have rhythm, melody and feeling (bháva). If there is no feeling, the song will lack sweetness. Therefore, songs must have deep ideas." (4)
"Now, regarding dance: dance expresses inner psychic feelings through chanda [rhythm] and mudrá [specialised gestures], without the help of language or words. In occidental dance, there is more beauty in rhythm. But oriental dance utilizes both rhythm and mudrá. These mudrás because of their close association with rhythmic qualities, have become more expressive and beautiful than the rhythmic occidental music." (5)
"For objective adjustment in the physical world, Shiva propounded song, dance and instrumental music in such a manner so that it would directly vibrate the ectoplasm, so that the ectoplasmic movement converges into one point touching the soul point. That is why great people of all ages have encouraged all three aspects of music. In the history of saints, it is known that Maharśi Nárada played violin, sang songs and danced at the same time. In more recent times, Mahaprabhu Caetanya Deva also encouraged these three things: he said that the lyrics of the song should directly reflect Parama Puruśa Himself. And this category of song, directly reflecting Parama Puruśa is known as kiirtana. The other category of song that also reflects Parama Puruśa, but which expresses many ideas before returning to the one central idea of Parama Puruśa, is called bhajana. This is the basic difference between bhajana and kiirtana. In this respect, I fully agree with the previous propounders: I also encourage these three things." (6)
HINDI TRANSCRIPTION FROM THAT VERY DAY
Here following is the actual Hindi transcription of Baba's talk about Prabhat Samgiita from the above described occasion of 11 March 1984 in Jaipur:
"करीब-करीब हर आदमी नाचते थे | मुनि-ऋषि लोग उत्सव में नाचते थे | और यह जो जाड़े में लोगों को तकलीफ़ होती है, जाड़े के बाद वसन्तोत्सव, आजकल जिसको "होली" कहते हैं, उस सब में भी लोग नाचते थे | तो यह नाच का fixed rule था | हम सोचे थे कि गाना हम जैसा reorientalization कर रहे हैं, ठीक वैसा नाच में भी करेंगे, classicalize करके | किन्तु देखे अगर वैसा हम करें, तो और काम किस वक्त करेंगे, इसलिए नहीं किये |
तुम लोगों की राय क्या है जी ?
[सभी उपस्थित मार्गी चुप]
सब चुप रह गया | अच्छा, क्योंकि इन लोगों के मन में डर है, कि बाबा अगर नाचना सिखलाना शुरू कर दिये, तो हम लोगों को भी तो नाचना पड़ेगा |
[ऐसा बाबा बोलकर बाबा मुस्कराए |]
[बाबा की बात सुनकर सभी उपस्थित मार्गी हँसने लगे |]" (7)
Namaskar,
in Him,
Manjit Deva
Note 1: ABOUT THE USE OF DEVA
Ananda Marga Philosophy says, "Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted."
"Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money."
"The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam." (8)
Note 2: SPELLING OF PRABHATA SAMGIITA
Our Ananda Marga books adhere to the Roman Sanskrit / Samskrta form of spelling. According to that system, the proper spelling of Prabhata Samgiita is with an "a" at the end of the term Prabhata. In contrast, some have gotten accustomed to spelling it in this wrong way, Prabhat Samgiita.
REFERENCES:
1. Prout in a Nutshell - 10
2. A Few Problems Solved - 3, Song, Dance and Instrumental Music
3. The Inner Science of Surasaptaka – Excerpt A
4. A Few Problems Solved - 3, Song, Dance and Instrumental Music
5. A Few Problems Solved - 3, Song, Dance and Instrumental Music
6. A Few Problems Solved - 3, Song, Dance and Instrumental Music
7. Jaipur 11 March 1984
8. Táttvika Diipiká (Paiṋcama Parva)
The section below this mark is an entirely
different topic and not related with the subject matter up
above.
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HISTORY OF MEDICINE:
STARTING WITH ANIMALS ON UP TO PRESENT DAY HUMAN
HISTORY OF MEDICINE:
STARTING WITH ANIMALS ON UP TO PRESENT DAY HUMAN
In His below account, Baba is giving a very descriptive analysis of how medicine advanced over time, from its early use by animals and how they cured themselves up through early humans and present day human beings.
"Not only humans but many other creatures as well are more or less familiar with medicines. However, since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.
There is a basic distinction between voluntary abstention from food and upavása. Voluntary abstention from food (svecchá-anashana) means to not take food willingly in order to keeping the body healthy (an + ashana = anashana). Ashana means “eating”, so anashana means “not eating”. This abstention from food certainly helps to heal disease. However, imposed abstention from food does not have the same effect because forced abstention creates a suppressed agony in the mind which upsets the mental balance and at the same time also upsets the physical balance.
Upavása is undoubtedly a kind of voluntary abstention. However, at the same time there is to some extent a withdrawal of physical activity and a gradual directing of ones mental propensities towards closer proximity with Parama Puruśa. Upa means “near” and vása means “to stay”. Thus the etymological meaning of the word upavása is “to remain near the Lord”.
So as I was saying, upavása not only has the benefits of voluntary abstention from food. In addition, this practice is especially helpful for maintaining mental balance, that is, upavása is a medicine for both physical as well as mental maladies. There is no doubt whatsoever that a person's mental strength is reinforced if he or she observes fast in a systematic fashion. This is a truth that has stood the test of time.
Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.
The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.
Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].
However the quest for medicines on the part of human beings and animals has not been limited to fasting, sunlight, water, air and earth. Initially the medicines that human beings discovered were different trees and plants and the external use of their bark and roots. The human beings of those times used to chew them and smear or rub the diseased part with them. These ointments were the first medicines discovered by human beings. When these ointments did not work externally, it became necessary to ingest them. Humans used to take them as medicine by chewing or swallowing them. This was the second step in the use of medicines in human history.
There were many such medicines that were only available in particular seasons, not all year round. People used to gather them in the specific season and dry them so as to preserve them. In certain places they would preserve them in the form of tablets with the help of water; in other places they would just dry them normally. This preservation of medicine in the form of tablets or pills belonged to a later stage in the use of medicines in human life.
Where medicines were not effective as external ointments, it became necessary to rub them on the skin or on the nerves where they could be absorbed through the pores. People discovered these rubbing medicines somewhat later. These massage or rubbing ointments were the discovery of a later stage.
Where there was any poisonous effect of the rubbing ointment, there was no recourse but to use it externally. However, people learned to use them without any poisonous effect in the form of liquid medicines by dissolving them in water or other liquid solvents.
There are certain ointments which, if ingested in small doses, have no poisonous effect, but which may have a poisonous effect if taken in large doses. Human beings learned to use them by licking them so that they could act effectively through the nerve fibres. They used to swallow those medicines after licking them with the tongue for a long time. Because the quantity is very small there is no harmful effect; rather one gets the full benefit. Such medicines are called avaleha [licking] in Ayurveda.
People even discovered some medicines that develop certain special beneficial qualities when mixed with other specific substances. In other words, the same medicine when mixed with substance “a” became a medicine for headaches, when mixed with substance “b” became a medicine for diarrhea, and when mixed with substance “c” became a medicine for respiratory ailments. In this case, people gave the name anupána [ingredient] to the substances “a,” “b” and “c”. That is, by discovering that the medicinal qualities varied according to the different anupánas, people began to use them as medicines.
Through their experience, people found that in certain diseases the patient's vitality diminishes. In these cases, the medicines are effective when they have some alcoholic properties; so they fermented them to prepare different kinds of remedies. These medicines, which are prepared through fermentation, are called medicinal ásava (“elixirs”– ásava means alcohol, for example, wine). In cases where the alcoholic properties of the medicines were necessary, but where the medicine would have a contrary effect if the negative effects of the alcohol were not removed, they altered their qualities rather than keep them in the form of ásava. They gave the name “medicinal ariśt́a” to such medicines; for example, drákśáriśt́a, dasamuláriśt́a.
It was found in the case of certain medicinal herbs and plants that if they were boiled in water and their essences extracted, then their medicinal qualities were greater than in their raw state. This essence is called kváth; for example, catechu kváth, ashvagandhá kváth and various others. People began to use these kváthas as medicines. The kvátha that is produced by boiling different medicinal herbs and plants together is generally known as páṋcan in Bengali.
Medicines that are excessively bitter or insipid, where possible, were cooked and mixed together with rice or any other principal food item, thus discovering a newer method of taking medicines(1). In this way people started deriving medicinal benefits from neem leaves, bitter gourd, pat́ol latá, gandhiká, and such medicines by consuming them with their principal food, such as with rice in Bengal.
Moonlight is not a medicine like sunlight is. Rather moonlight often overwhelms the mind with a different kind of emotion. However, the qualities of medicinal herbs and plants are affected according to the difference in moonlight, that is, in accordance with the lunar day and lunar fortnight. So there are rules for removing medicinal plants from the soil, preparation of medicines and their uses in accordance with the lunar day. The medicinal qualities undergo changes during the different periods of the day, so one should use medicines with that factor in mind; at least it is better if it is done so. Those medicinal herbs and plants or those medicines whose qualities are affected according to the difference in lunar day or planetary position are called kulyá. So you see, this also is a meaning of the word kulyá.
Not only have human beings used plant substances for medicines since ancient times, they have also prepared medicines extensively from animals. In the Ayurvedic, Vaidyaka and Unani systems of medicine, animal substances, such as the livers of different animals and partridge fat, were used extensively. Who is not familiar with the medicine prepared from the body of a goat and oil from the hornbill? Medicines used to be prepared from the livers, pancreases, etc., of different animals in the allopathic system of treatment. In recent times they have been used for insulin. Cod liver oil and shark oil are frequently used. They are used not only as oral medicines but also in injections. Medicines such as naja, cina, and apis in homeopathy are completely of animal origin. Killing an animal in order to save the life of a human being may not be a very good practice, but it can be done when there is no alternative. This is a universally accepted principle. But when medicines are prepared by killing animals, it should be done as far as possible from those animals which are the born enemies of human beings. Those who are not the born enemies of human beings but are their natural friends should not be killed.
Different kinds of metals and non-metals have been used for medicinal purposes since ancient times. Gold, silver, tin and mercury especially have been used since ancient times for medicinal purposes. The famous Ayurvedic medicine makaradhvaja is prepared from a combination of mercury and sulphide. There is no dearth of medicines produced from calcium in homeopathy, allopathy, Unani, Ayurveda, whatever system it may be. Medicines produced from the conch shell, which have generated excitement since ancient times, are actually nothing but calcium phosphate, calcium carbonate and calcium hydroxide.
The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons. Within Ayurveda, members of the royal family of Cochin in the state of Kerala were pioneers in this. At one time there was a good deal of individual research into poison treatments. My maternal grandfather, the late Dr. U. M. Basu (allopath) conducted research into the medicinal use of scorpion poison, but he died before his research findings could be properly documented. The science of allopathy does not seem to have made much progress in these treatments, but there are endless opportunities for making progress in this respect.
Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient's life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.
Now let us return to the matter of kulyá. Those medicines that need to be kept dry, but which are difficult to make into tablets, were preserved as powders. Medicines preserved as powders are called cúrńa in Ayurveda, for example, bháskara salt cúrńa, gámbharii múla cúrńa, gud́ucii sharkará cúrńa. Medicine preserved in powder form is also called kulyá." (Shabda Cayanika, Kulya to Kuvela (Discourse 34))
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