如何唱誦Kiirtana
喜悅甘露集卷八 Page187
廿七、至上聖名唱頌與身心靈之關聯
如果符合下列幾個條件，我們就可說一個行動業已完成，一
遵守關於此一行動的一切要求。二、臣服行動的結果。這就是行動的圓滿結束。
我們以不同的曲調唱誦完美梵咒（Bábá náma kevalam)，那麼如何方可謂圓滿完成這種唱頌的行動？讓我舉個例子說明：當我跨過門檻後，就會進到一個房間。當一個梵咒的第一個音節，無論內在抑或外在，當它的第一個音被發出來時，就好比跨越一個門檻，進入一個嶄新的世界，在進入這個嶄新世界後，如果它在喜悅和完美的覺受中達到終結，那麼我們就說此一行動圓滿完成。這種覺受是喜悅的化身。
平常我們先是吸氣，然後吐氣。梵咒的複誦是依照吸氣和吐氣的節奏。在世俗層面這種個人的呼吸行動未曾有過中斷，所以我們說只要是生命個體就一定會從事某種行動，因為呼吸也是一種行動。這種持續的努力就是靈性修持的第一階段，稱為「雅塔瑪那」 (yatamána)，這是進步的第一階段。在第二階段裡，吾人想要提升，以堅強的決心達到生命的目標。因為努力不懈，他開始可以短暫控制他的一些心靈情緒傾向作用，但仍無法完全掌控所有的心靈習性。此一階段稱為靈性修持的第二階段「維雅提瑞卡」（vyatireka）。在此階段，他可以集中心靈一段時間，但又會散亂。
之後的階段是第三階段「埃堪垂亞」（ekendriya）。這是靈性修持第三階段的進步，此時該人已可控制某一心靈習性，而且此控制較為持久。由於不斷複誦梵咒，梵咒之音於耳際響起。在靜坐時，修行者可以看見生命理念的目標流佈身體四周，且此目標實體發出如檀香或玫瑰花的香味，有時聞得到，有時聞不到。
靈性修持第四階段稱為「瓦西卡拉」（vashiikára）。在此，一個人為取悅他所唱頌的對象，業已立足於至上意識的理念作用中。此人此時已完全將自身臣服於至上意識，已完全交付給至上意識，在祂的控制下。
所以總共有四個階段―吸氣時同時完成四個階段，吐氣時也再次完成四個階段。
一共有八個階段，因此一個完美梵咒必須有八個音節 (a aśt́ákśarii）。和一個人生命目標梵咒一樣，完美梵咒的每一個音節皆有其重要性。Bábá náma kevalam是一個完美梵咒，當第一個音b發出來時，此時應感覺「我正跨越門檻，進入一嶄新的世界。」當最後一個音節ma被發出來時。此時應感覺「我已圓滿完成我的任務」。如果你在唱頌Bábá náma
kevalam時，能有上述這些感覺，只要唱兩、三分鐘後，你就會發現它的效果。
在從事至上聖名的唱頌時（kiirtana)，完美梵咒 Bábá náma kevalam的每一個音都要全部完整配合曲調唱出，不能只取部分。如果不能完全如此，那麼這就不是完美的唱頌。每一件事都必須井然有序，如此你方可享受它帶來的喜悅感受，並且才能說是圓滿完成至上聖名唱頌的這個行動。
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Chapter 28
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Ánanda Vacanámrtam Part 30
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Bio-Psycho-Spiritual System of
Kiirtana
An action may be treated as “finality” if it satisfies
the following conditions: (1) it has been fully complied with, and (2) the
result of the compliance is in hand. [This is “finality”, or “completion”.](1)
We repeat siddha mantra (Bábá náma kevalam) to
different tunes.(2)
What is the [completion] of it? Let us take an example. I cross the threshold,
and as a result of it I enter the room. The utterance, internal or external, of
the first syllable of a mantra is like crossing the threshold and entering a
new world. The proper accomplishment of work after entering the new [world]
culminates in a result which gives a feeling of bliss and perfection. This
feeling is an embodiment of pleasure.
In day-to-day life, we first inhale and then exhale. The
mantra is repeated according to the syllabic rhythm of inhalation and
exhalation. This act of breathing in the mundane sphere has no end in
individual life. Breathing is an action, so a living being is always engaged in
some sort of action. This constant effort is known as yatamána. This is the
first stage of progress. In the second stage, one wants to rise high with the
firm determination to achieve one’s goal. And while doing so one is in a
position to have control over some or other of his or her mental propensities
for some time, but has no control over the other propensities at all. This stage
is known as vyatireka. In this stage one achieves concentration for some time
and then again loses it.
Then comes ekendriya, which is the third stage of
progress in sádhaná. This is the stage when one has control over a particular
mental propensity, and that control is more lasting. Due to constant
repetition, the mantra is sounding in one’s ear. While sitting in meditation, a
sádhaka
can see his or her Iśt́a moving around him or her, and
the fragrance of sandalwood or rose comes from the body of the Iśt́a.
Sometimes one gets it and sometimes one does not get it.
The fourth stage is known as vashiikára. There one is
established in the ideation of Parama Puruśa, to satisfy whom one is doing
kiirtana. Here one completely surrenders himself or herself before Parama
Puruśa, and he or she is under the complete control of Parama Puruśa.
So there are four stages – four stages once at the time
of inhalation and four stages again at the time of exhalation.
So in all there are eight facets, and a siddha mantra
must necessarily have eight syllables – it must be aśt́ákśarii,(3)
[just as] each and every syllable of an Iśt́a mantra has got its own
importance. Bábá náma kevalam is a siddha mantra. When the first syllable
bá is uttered, the feeling should be, “I am crossing the threshold and
entering the new world;” and when the last syllable ma is uttered, the feeling
should be, “I have accomplished my duty.” If the kiirtana is done with these
feelings, within two or three minutes the effect will come into play.
The whole siddha mantra should be uttered fully in each
phrase of the tune – Bábá náma kevalam – and not a part of it –
while doing kiirtana. If this is not done, the kiirtana cannot be said to be a
perfect kiirtana. Everything must be done in a methodical way. Then you will
enjoy and get the [completion] of kiirtana properly.
date not known
Footnotes
(1)
Sanskrit equivalent of “completion” that was unclear in the typed notes omitted
here. –Eds.
(2)
When Bábá náma kevalam is sung to a tune, an extra vowel is added to kevalam
for the sake of the tune – kevalama. With this addition the mantra has eight
syllables, a point that will be discussed below. –Eds.
(3)
Eight-syllabled. –Eds.
Published in:
Ánanda Vacanámrtam Part 30
Ánanda Vacanámrtam Part 30
