[This is the third and final in a three part series on therapeutic benefits of yogic dances. The first part dealt with kaos’ikii dance which was invented by Shrii Shrii Anandamurtijii on September 6, 1978. In the second part, we discussed Ta’n’d’ava- another yogic dance originally invented by Shiva and which Shrii Shrii Anandamurtijii revived it as a compulsory dance exercise for men. In this final part, we discuss a yogic-spiritual dance called Kiirtan or Lalita Ma’rmika. Baba Nam Kevalam kiirtan dance was empowered by Mahakaula Guru Shrii Shrii Anandamurtiiji also even though the tradition of Kiirtan dance has been around for quite some time]

History

The dance performed by Pa’rvati- the spouse of Maha Yogi Shiva is known as La’sya or Lalita Ma’rmika’.Lalita means ‘graceful’ and Ma’rmika means ‘that which touches the core of the heart’. In Lasya, the movements are gentle, graceful and sometimes expressive. Some scholars call Lasya, the feminine version of Tandava. Lasya is of two kinds - Jarita Lasya and Yauvaka Lasya. According to the Pura’na’s, Shiva dances a wild and vigorous ta’n’d’ava dance in the cremation grounds at night but dances a soft and graceful lasya dance in the tranquility of the twilight. Caetanya Mahaprabhu introduced kiirtan as a popular spiritual movement to overcome religious dogmas. Mahaprabhu while meditating at Kankalmalini Ghat at one particular spot for six years with deep concentration in Birbhum District in Bengal realized that meditation was not easy for common people, so he invented Kiirtan with mantra "hare krsna, hare krsna, krsna krsna, hare hare. hare rama, hare rama, rama rama, hare hare.” It is said that Caetanya Mahaprabhu empowered this mantra and made it valid for five hundred years. In early 1970’s, Shrii Shrii Anandamurtiiji revived Kiirtan with a new siddha mantra Baba Nam Kevalam.

Meaning

Kiirtan is the dance of the cosmic spirit or voice of the inner spirit.

Types & Variations of Kiirtan

In 1980’s Anandamurtiiji also began composing songs called Prabhat Samgiita and some of the songs were following different styles of Kiirtan such as Pada Kiirtan and Bhanga Kiirtan. There are many styles of Kiirtan and many gharanas Kiirtan also owes a lot to Svar Shastra given by Shiva. Shiva had found the link between the exhalation and inhalation of breath on one side, and dance, song and instrumental music on the other. This is called Svara Shastra. Indo-Aryan music is divided into two main schools: Hindustani music and Deccan or Carnatic music. The basic characteristics of those two schools of music are that, based on specific ra'gas or ra'giniis, they give expression to different feelings. Then again, there are other sub-schools of music. Each person tries to please Parama Purus'a in a particular style which is unique to him or her; these styles are known as gharana. In Bengal (India & Bangladesh) there is Vis'n'upuri gharana. In kiirtan there are different musical styles or gharanas, such as Manoharshahi, Ranihati, Garanhata, Mandarram, etc. In order to establish an adjustment between Shiva’s Ta’ndava and Pa’rvati’s Lalita Ma’rmika, the idea of ta’la was started in Indian Music. Lalita is to be used during kiirtana. It is the only dance which is universally accepted as the best dance for kiirtana. Akhanda Kiirtan can be performed in multiples of three hours without any limit. Nagar Kiirtan is done by singing and dancing in public or on the streets. Morning nagar Kiirtan (just at dawn) is most loved by the common people.Shrii Shrii Anandamurtiiji has also introduced a special variety of Kiirtan for special occasions . It is called A’varta-kiirtan. Spiritual aspirants are provided instruction in this kiirtan by an Ac’arya of A’nanda Ma’rga during the course of imparting instructions in spiritual practices.

System of performing Kiirtan

Kiirtan tunes may be lively or slow. The arms should be held high (above 90 degrees).Preferably, the elbows should not go below the shoulders. Steps are:

1. Start with a namaska’r gesture; then raise the arms. The upraised hands indicate the spirit of surrender
2. The right toe goes backwards behind the heel of left foot and touches the earth very gently while reciting Baba Nam. The knee bends a little loosening the knee joint of the right leg.
3. The left toe goes backwards behind the heel of the right foot and touches the earth again very gently while reciting Kevalam. The knee bends a little loosening the knee joint of the left leg.

Mudras and their significance

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. For instance, when we offer something, we perform a particular mudrá which is called sampradan mudrá. Similarly, there are other mudrás which also indicate different styles of offering, for example, Prakśepa and Náráyána mudrás. We can offer things in any style we choose; we can direct a person to stop with a variety of mudrás also. Here we express ourselves without the use of words.Mudras find their origins in an innate longing of living beings to express their pra’na-shakti through expressional gestures. According to Tantra Yoga, the source of all sound is Paráshakti, which is such a vast entity that it cannot be explained in words.This pa’rashakti manifests further via Madhyama Shakti, Vaekharii Shakti., Dyotamána Shakti.and Shrutigochara Shakti. Now the characteristic of dance is to use mudrás to give expression to this last item that is Shrutigochara Shakti, without the help of words. The mudrás of dance are directly related to the ectoplasm: thus the specialties of oriental dance are easily appreciated by all.

Duration of Kiirtan

It is advisable that all spare time should be utilized for singing and dancing Kiirtan. Instead of wasting one’s time in gossiping or in useless idle pursuits, one should do kiirtana even for two minutes or five minutes, whenever one gets the opportunity. In the words of Shrii Shrii Anandamurtijii, “One who has been blessed with a human body is not a fool but an intelligent person. Such people feel internally that they are the children of Parama Puruśa. Why should they waste their time? So do Kiirtana, sing kiirtana, chant Kiirtana, whenever and wherever possible.”

Benefits of Kiirtan

When performed before meditation, this dancing exercise creates a proper frame of mind for meditation and also loosens the body so that sitting in meditation pose is easier. Meditation should always be done immediately after dancing Kiirtan in order to allow the proper assimilation of the ecstatic vibrations created through Kiirtan.Kiirtan also has all-round benefits. It wards off disasters and natural calamities. It invites positive microvita and therefore, creates a positive attitude of mind.In the words of Shrii Shrii Anandamurtijii, “Kiirtan frees one from all complexes. By kiirtana you will always feel that you are not an insignificant creature, you are not inferior or low. Kiirtana will always remind you that you are the affectionate children of the Supreme. In kiirtana there is no restriction regarding time, place or person, no distinction between educated and uneducated, between black and white.” Kiirtan dissolves egotism and so it should be done as much as possible.Kiirtana is a valuable aid in spiritual practice (sádhaná). It accelerates the speed of human progress towards the Supreme Conciousness – “Sádhanásaháyakam.” Kiirtana is not only helpful in the realm of spirituality, but also in all spheres of life; it banishes physical troubles and tribulations as well. Kiirtana enables one to fight against all mundane difficulties and to finally becomes victoriousOne must do kiirtana not only to surmount physical afflictions, but psychic and spiritual afflictions as well. It is the best medicine for all psychological compexes including mental depression. . Kiirtana will help you in all circumstances, in all possible ways. If people do kiirtana with distinct expression of the mantra, their mouths become pure, their tongues become pure, their ears become pure, their whole bodies become pure – and when so many parts of the body become pure, the átmá (self) also becomes pure.The absence of a proper balance harms not only the individuals, but also the society as a whole. Kiirtan contributes towards establishing harmony in individual and collective life.

Science of Kiirtan

Every aspect of Kiirtan is guided by a subtle intuitional science. For example, the idea of touching the earth with tip of the toe is explained by Shrii Shrii Anandamurtiiji as follows:“You are on this earth. You are to do all worldly duties, all psychic duties, all spiritual duties, but your [[pressure]] on the Earth should be minimum. You should give least pressure on the Earth so that the Earth may not think you are a liability to the Earth. Be an asset. So, by touching the Earth with this portion [the toe tip], you are giving minimum pressure. That’s why you are to touch the Earth with that portion.” This mudra’ is part of a subtle science behind Kiirtan. Similarly, the science behind the gesture of raising the hands is explained by Anandamurtiiji in the following words: “This [[position]] of the hand [downward] is the most natural physical position of the hand, is it not? Under normal conditions you will remain in this position. It is the most natural physical position. And while doing any hard work, your hand will be in this position. You can’t use a hammer in this position [arm up], can you? No, You will have to keep the hand in this position [down]. This is the most natural physical position. And this is 90 degrees? While maintaining your hand in this position, you are to utilize your psychic strength. When your mind will desire, only in that condition can your hand remain like this. Otherwise, your hand will be in this position [down]. When you will desire it, when you will want it, only in that condition will it be like this. Is it not a fact? We say, “Raise the hand,” you are raising your hand with your mental strength. Mind likes it. That’s why it is raised. This is the style for using, for exercising the mind. This is physical [down] and this is mental [90 degrees].Now, while you do kiirtan, Lalita Mármika, what is your position? You are using your mental power or your psycho-spiritual power? Psycho-spiritual. It should not be in this position [90 degrees]. In psycho-spiritual approach, this angle must be more than 90 degrees. This shows that your hands are now at the mercy of Parama Puruśa (Supreme Consciousness). Your hands are in this position [up], not by your psychic power, but because of the mercy of Parama Puruśa (Supreme Consciousness) your hands are in this position. So, in Lalita Mármika, hand must be more than 90 degrees.”

Significance of Baba Nam Kevalam mantra

This mantra is called As’taka’ri mantra because it is composed of eight syllables. Ba’ Ba’ Na’ ma ke va la ma. Kevalam is to be pronounced as Ke + valam, not Kev+alam because Ke means "in the expressed world" and vala means "to cover"..Kevalam means the Only Parama Purusha (Supreme Consciousness) which is keeping the entire universe covered. It has been made siddha (empowered) by Mahakaul Guru Shrii Shrii Anandamurtiiji with his spiritual power through the system of Purs’acaran ( the science of raising kula-kund’alinii using mantras).It can only be done by Mahakaula Guru-one who has perfect control over the movement of kula-kund’alinii of all microcosms.In the words of Shrii Shrii Anandamurtiiji “The witnessed entities have a trifarious existence – doer, doing and done,- and above those three is the Witnessing Entity. So far as the human structure or a living structure is concerned, when you are seeing something, the object is the done or seen, your eyes are the vehicle, and the person in the nominative case is your optical nerve, and is the witnessing entity also. Similarly, where the inferences are in the role of objects, the mind itself is the witnessing counterpart. Because the mind is, the organs function. If the mind doesn’t want it, if there is no approval by the mind itself is the witnessing counterpart. Because the mind even if you’ve got the power to see, you won’t see. Suppose you are moving along the road and there is a horse, but your mind is somewhere else: you won’t see the horse, will you? No. And when people say, “Didn’t you see the horse” you will say, “No, no, I was thinking about something else, that’s why I could not see.” Sometimes don’t you say this? That is, in that case there was no support of the mind – without the support of the mind, the function was imperfect; rather, the function could not get any recognition. In the case of a dead body, the eyes are there, but those eyes cannot see because there is no support, no approval, by the mind. Similarly, in the case of so many functions done by minds, minds are the objective counterparts, and the Átman, the Supreme knowing Entity, the spirit, is the nominative counterpart, is the witnessing counterpart. And in the case of so many functions, so many works done by so many people and witnessed by so many souls, so many spirits – all those things remain unrecognized, if they don’t get the sanction of the Supreme source, the Supreme Spirit, Paramátman. So whatever is done is being witnessed by Him. You cannot do anything secretly. Whatever you do, it is something reflected or something refracted, and those reflections or refractions must get the support of the Supreme Source. And that’s why nobody, neither a man nor a goat nor a cow, can do anything secretly – everything is known to Him. And that’s why He is known as “Antarátma”, that is, the Inner Soul, the Supreme Soul. And that’s why it is said that this Supreme Soul, this All-witnessing Entity, is all-pervading. Your mind-stuff, your ectoplasmic structure, is also in the scope of this Supreme faculty; and each and every inter-ectoplasmic gap is filled up by His essence – there is no vacuum. So He is within, He is without. And He is in the closest proximity – you are never away from Him. You can never be an outcaste, and you can never be hated by Him. The society may hate you, but He cannot hate you, because the so-called gaps of your ectoplasmic structure are filled up by Him. There cannot be any vacuum in your ectoplasmic structure. So what is your duty? Your duty is to move along the path of righteousness, along the path of beatitude. And when you have been doing so, all crude elements of this universe will be converted, first, into ectoplasmic stuff, and in the second phase, into the form of the cognitive faculty; that is, slowly you will become one with Him. And when your mind gets completely apexed, you will be completely one with Him.”The above paragraph provides the philosophical background for the use of mantra “Bábá Náma Kevalam,” that is, only that target, that goal belongs to all beings. In our life, there cannot be two goals, and when we are doing Kiirtana, ascribing God-hood to all our internal and external objectives, slowly our very structure, our very being, our very sense of existence gets transmuted. That’s why it is said, “Kevalam”; “Kevalam” means it is the way, it is the route, there is no alternative. Furthermore, all complexes – the fear complex, the defeatist complex, the inferiority complex, complexes of hopelessness or hatred, etc. – are creations of Avidyá. Now if one curses another person, saying, “Let that fellow die,” one is resorting to Avidyá. Similarly, if a person constantly thinks, “I am a sinner, I am a sinner”, the idea of sinning complex gets ingrained in our minds. The ideation of Baba Nam Kevalam supports the vidya-shakti and counteracts avidya. . For “matter”, the Saḿskrta term is “Jad́a”, and for “abstract” the Saḿskrta term is “Bháva”, and for “astral” the Saḿskrta term is “Sámánya”, and for “noumenal” it is “Múlakárańa”. Kiirtan has relation with all planes of existence but the inspiration in kiirtan comes from the Noumenal Entity. That is why, singing “Bábá Náma Kevalam,” while performing kiirtan brings bliss in immeasurable amounts.

Compiled by:Ac. Shambhushivananda Avadhuta, Prashiksana Matha, Ydrefors,59081 Gullringen, Sweden

September 26,2006