A Report on Dance Program at India International Centre,New Delhi

A show conceptualised by the ex- Students of Guru Padmashree Shovana Narayan

Lalit Arpan-Continuing Tradition

(A Homage to Guru Shovana Narayan)
A two Day Kathak dance festival

Theme:-Guru Shishya Parampara

Associated Chapter-‘Duality in Realty’

Day 1

I had the privilege to attend Lalit Arpan programme which is being organised by Guru Padmashree
Shovana Narayan ji for last 15 years, at India International Centre, Deshmukh Auditorium.This gives a
solid platform to young aspirants in the field of Dance to show case their own talent in many ways .It
is an opportunity for young and budding artists also to come up and prove their worth.

It being a 3 day fest naming ‘Guru –Shishya Parampara’ was organised by the students of Guru
Shovana ji.This was a beautiful gesture of the students to show their true love and regard to
felicitate their Guru. During this fest the students re-created the numbers which are choreographed,
Danced, and created by the Guru herself. Even though it looked easy to recreate a known number
but it was a difficult challenge for the young artists to come up and prove their worth, for the Ninch
created by their Guru .

Here I would like to emphasise a perfect example of Dvaita Vedanta philosophy coming true, under
the chapter “Duality In Reality”. Students gesture towards the Guru ‘as a mark of respect and
belongingness’ .It is also a portrayal of a Svabhava which is actually Paratantra attribute according to
Madhva Vedanta, looming over to create a reality for being or attaining Moksha, Via repaying their
Guru in a very small and a simple way .

This tradition of Guru shishya Parampara itself speaks about the dependent and Independent
chapters of the Vedanta. Independent is the Guru- who shows the path of attaining knowledge via
imparting values and Tradition.

The Student thus becomes the dependent attribute who is seeking path to moksha by learning the
lessons in a more pure and complete manner. Although we all know that Learning is a never ending
process, it grows more and more as we continue in the path of its journey. This fest also portrayed
on how deep routed are our beliefs and Tradition.

The Programme continued for 3 Days wherein 1st day was a Kathak Recital by the senior disciple
Shruti Gupta Chandra and Supriya Sathe.

Shruti herself is a painter a dancer and a Art gallery owner, so many facets yet in perfect composer
on life and stage while presenting a Dance number created by her teacher. She was excellent in
Anaghat Bol Presentation as well as in a number Sidhartha ‘Sakhi ve Mujhase keh kar jaate’by
Maithali Sharan Gupt. Her persona speaks of living in diversity with complete salvation and
dedication with purity and integrity. A perfect example of Dvaita Vedanta where more than one
factor is carried forward as her career growth, yet all are flourishing with same dignity. She has taken
a path of diversity to attain Moksha in her path of completeness by Realising the Reality. That gives a
way to ‘Self’ to be in complete surrender to her duty .This is one such example in today’s days to
show anyway and every aspect of life Dvaita plays a very important role on the path of Reality and
knowing Self.

Shruti also sees many aspects in Guru apart from being a teacher, As A friend, As A path shower, A
Didi, Fondly addressed by all her students, big sister to hold her when in need. So many aspects
again leads to diverse role of a Teacher in her Student’s life. Guru hence helps the student to nurture
the life of her student and shows the path of Salvation.

This aspect is also a way to understand personality, i.e, Person in Reality, we have a tradition of
imbibing a very strict and disciplined life style in shishya by the Guru. This tradition in return brings
third aspect, i.e being together to become ‘one Self’.

  According  to  K  R  Paramahamsa  book  written  on  Madhva  Vedanta  ,  in  its  Preface he 
mentions two tatva or aspects of the Vedanta  
1) Svatantra, 
2) Paratantra 
 
God,  the  Supreme  Being  is  the  ​Svantantra​,  the  One  and  Only  Independent  Substance  and 
all  else  is  dependent,  ​paratantra​.  This  dependence  is  metaphysical  and  fundamental to the 
very being and becoming of the finite which can never outgrow it. The dependent reals exist 
from  eternity,  but  they  do  so, not in their own right, but on sufferance of the Supreme. They 
are not despite of the Lord, 
but  because  of  Him.  They  owe  their very existence, knowledge, activity, etc to Him. Here in 
case  of  Guru  Shushya  parampara  Guru  is  the  Svatantra  who  is  imparting  lessons  to  show 
the  path  to  the  2​nd  aspct  i.e,  Paratantra  –Shishya  ,who  is  in  path  to  Mokasha is dependent 
on  her  Guru.the  svatantara  aspect  is  the  Giver  whereas  Paratantra  aspect  is  a  Receiver  or 
Doer.  
 
As  a  child  a  student,  receiver,  a  doer,  a  paratantra  ,a  dependent  soul  is  one  who  is 
exposed  to  a  particular  thinking  and  mind  set  to  a  newer  tradition and thinking followed by 
which  is  introduced  to  her  by  the  Guru.  Now  striking  a  proper  balance  between  the  two  a 
child  is  nurtured  in  many  ways  to  bring  her  to  Reality and adopt a perfect blend to create a 
new  outer  ‘Self’  where  she  grows  and  grooms  into  a  newer self of her own.  Here again we 
see  a  lovely  set  of  two  dimension  Thinking  and  Mind-set  both  are  so  different  yet  are 
simultaneously  use  by  one  person  at  a  time.  Again  a  perfect  reference  of  Dvaita  Vedanta 
where two are uniting to create one ‘Self’. 

The  journey  of  a  child  thus  changes  her  from  plain  paper  to  beautifully  scripted 
knowledgeable  self.  In  this  hour  the  journey  comes to phase to make her realize the aspect 
which  exposes  her  to  a  newer  dimension  and  realizes  the  pain,  agony,  wisdom,  traditional 
phases,  maturity,  and  finally  into  a  Self-realised  person  who  takes  forward  the  task  taught 
by Guru. Thus the Dvaita is an omnipresent Reality to know and create a ‘Self –Realisation’.  

As  was  witnessing  the  first  performance  by  the  Artist  Supriya  Sathe.”  I  felt  her  come  back 
after  10  years of gap where she went to complete her studies in the field of Engineering and 
management,  did  not  affect the style learnt from her Guru which she started at the age of 6, 
she  was  confident  dancer.  This  shows  a  true  learners  effort  and  the  best  of  tutelage 
received  with  the  conviction  her  Guru  had  imparted  to  her  from  the  young  age.  Again  the 
Dvaita  plays  a  important  role  here  in  making  of  a  shishya  by  Guru  and  reconnecting  to her 
Guru  after  the  gap  of  10  long  years  is  a  super  example  of  the  soul’s  realisation  of  her  love 
for Dance and respect for her Guru. Guru is the Independent aspect who continues her duty 
without  any  bondage,  whereas  shishya  a  dependent  factor  attains  moksha  or  Reality 
through learning from her guru. 

Now  what  makes  it  so  perfect?  Teaching  imbibed  or  the  tutelage  accepted  by  the  student 
in  the  journey  of  learning,  enabling  her  to  nurture  her  Self  into such a confident one that so 
many years of gap kept her strong to her roots. 

Even  though  she  made  a  comeback  this  can  be  a  vital  example  of  the  values  imbibed into 
her  which  brought  her  to  Reality  that  her  love and pleasure is more from Dance than by the 
mere  earning  of  her  other  aspect  of  profession.  The  English  term  ‘Dualism’  does  not 
adequately  express  the  full  content  and  depth  of  meaning  that  Madhva  has  put  into  that 
term  ‘​Dvaita​’.  Even  the  Sanskrit  term  ‘​Dvaita​’  does  not  literally  express  more  than  the 
number of fundamental principles accepted.  

 
As per B.N.K.Sharma suggests, 
 
‘​Svatantra-advitiya-Brahmavada’​   may  be  an  appropriate  designation  for  Madhva’s  system 
to  convey  directly  the  highest  reach  of  its  thought  and  its  metaphysical  ideology.  The  only 
internal  distinctions  that  are  logically  conceivable  in  the  Brahman  are  those  of  attributes. 
The adjunct ‘​Svantantra​’ 
Serves  to  emphasize  the  transcendence  of  the  Supreme  over  the  other  reals,  and  Its 
immanence  in  them.  It  also  lays  emphasis  on  the  primacy  of  the  Supreme  as  the 
‘​Para-Siddhanta’​  of Madhva’s thought, and the teachings about the finite as constituting the 
‘​Apara-Siddhanta​’, subsidiary truths. 
This distinguishes from the ​Nirvisesadvaita o ​ f Samkara and the ​Visistadvaita ​of Ramanuja. 
Keeping  this  discussion  in  mind  I  can say the purity of knowledge is more easily appritiated 
than the feeling of earning for living again which speaks of duality in reality. 

The  Duality  and  Dvaita  philosophy  also  says  the  Realisation  of  what  a  soul  wants  is  the 
Realization of the self.  

As mentioned by A.R Paramhansa –

In Duality God is the only Independendent principle, Svatantra and all other Infinite Reality
comprising the Prakriti, Purusha , Kala, karma, Svabhava are dependent factors i.e., Paratantra.

As per this Guru Shishya relationship, Svabhava which leads to latter’s Karma i.e Dance learnt to
repay the Guru a gurudakshina uses Kala as their Karma to obtain the blessings of the Guru. This act
clearly mentions Paratantra aspect of Madhwa Vedanta of Dvaita Philosophy. We are incomplete
without each other’s help and assistance. We depend on society to confirm our deeds as right or
wrong. The karma Specifies and opens a new door to victory.

It is the Self’s actual realisation phase where in the dependent being tries to reach the receiver ,the
svatantra .That can be in the form of Karma ,Svabhava, Yoga etc in daily life.

In this philosophy Madhvacharya insist on a difference in status between the two principles and
makes one of them Infinite.

According to the presentation of Guru Shishya Parampara has made the teachings the tutelage by
the Guru is infinite whereas Karma with dedicated Svabhava of a student is Dependent.
Dvaita philosophy also recognises the state of bondage and releases as real state or experiences
pertaining to the Atman i.e, Self-Realisation.

The dependency is Meta physical and fundamental to the very being and becoming of the Finite
which can never outgrow it.

The dependent reals exists from eternity but they do so not in their own right but on sufferance of
the supreme.

Beliefs that they are not despite of Lord but they are because of him.Guru-shishya parampara is one
such aspect who is by Guru .their excellence their achievement their performance everything
completely and totally depends on the Guru. And the lessons received. Hence the Dvaita Vedanta
from it as a amicable relationship only nurtures the two tatva to attain Moksha. The infinite to finite.
The Paratantra to Svatantra.

As  per K R Paramahamsa t​hus the ​Dvaita ​system is realism and pluralism supplementing a 
grand theism, founded on ​Vedic ​revelation, elucidated through ​Vaisnavism ​in character. 
 
Chapter-Metaphysical Categories 
According to K R Paramahamsa (Excepts taken by Website) 
 
General  -Dvaita  ​makes  two  enunciations  of  the  table  of  metaphysical  categories  in  its 
epistemology of ontology, the theory of Reality.  
 
1.One  is  a  table,  rather  a  tree,  of  the  categories  presented  by  Madhva  himself  in  his 
Tattvasamkhyana a ​ nd ​Tattva-viveka​.  
2.  The  other  is  the  table  adopted  in  the  later  stages  of  the  tradition  enumerating  ten 
categories,namely, 
 
i)substance- D​ravya;​   
ii) Quality- ​Guna​;  
iii) Action- ​Karma; 
iv) Universal- ​Samanya;​   
v) Speciality-​Visesa​;  
vi) Similarity- ​Sadrsya​; 
vii) Power- ​Sakti​;  
viii) The whole composed of parts- A​msa​;  
ix) The qualified or distinguished-V​isista; a ​ nd  
x) Non-existence-​Abhava.​  
 
  The  two  lists  cover  the  entire ground of ​Dvaita m ​ etaphysics. While the table adopted in the 
later  stages  of  the  tradition  is  modelled  on  the  ​Nyaya-Vaisesika  e​ numeration  of  categories, 
the  table  of  Madhva  brings  out  the  characteristic  metaphysical  position  of  the  School.  The 
categories  of  the  two  tables  can  be  fruitfully  dealt  with  under  the  three  main  categories  of 
Nature, Individual Soul and God. 
 
According  to  this  excerpt  taken  from  K  R  Paramhansa  the  later  stages  of  the  tradition 
enumerating  10  categories  makes  a  lot  of  meaning.  The  level  at  which  the  student and the 
Teacher meets are totally a different level who are not bound by any limit but are passing on 
their  Karma  according  to  the  need.  Adopting  the  varied  scope  and  Amsha  i.e,  only 
understood  and  exchanged  between  the two. The Gunas, the Shakti, the Vishesha ,Visistha 
of  the  Independent  attribute  is  passed  onto  the  dependent  Attribute,  the  receiver  shishya. 
Hence  the  theory  of  Reality  and  their  attributes  relate  to  the  theme,Guru  –Shishya 
Parampara. 
 
 
 
 
 
 
 
Day-2 
Photo Exhibition and A Film Screening-Born To Dance 
Created By ex-student –Beenu Rajput 
Date-11​th​ October 2016 Time-6:30 p.m 
 
Inaugurated by  
 
Maestro Legendry Padma Vibhushan Birju Maharaj 
(Who is also a mentor and Guru of Padmashree Shovana Naryan ji) 
And  
Ashish Pasricha-Renowned Dance Photographer 
 
This  beginning  itself  mentions  two  majestic  personality  who  have  created  a  niche  for 
themseleves.  One  is Guru (Pt.Birju Maharaj) to the next one (Guru Shovana Narayan) and so 
on  the  best  shishya  to  take  forward  the  legacy  in a most humble and genuine manner. This 
also  proposes  a  graeat  begening  of  milestone  set  and  tradition  taken  forward  for  others to 
follow and be inspired. 
Dvaita  Vedanta emphasizes on the dual aspect of Reality. In reality also anything to be 
and  anything  to  become  depends  completely  on  the  soul  searching  its  root  to  grow 
beyond  horizon  and  enlighten  oneself  of ‘Self’. A Self is a journey winding up one with 
another  .it  is  like  a  channel  inspiring  one  to  another.it  also  rejuvenates  the  giver  and 
inspires  the  taker.  The  journey  of  Self  is  a  unbreakable  journey  which  always 
continues towards a new way and a new hope. 
 
Madhva is one of the greatest philosophers of ​bhakti.​ For him, ​bhakti i​ s omnipresent, as it were, in 
spiritual life. His work ​Anuvyakhyana r​ ecords thus: ​Bhakti g ​ enerates knowledge; knowledge, in its 
turn, generates ​bhakti​, which, in its turn, generates the direct perception of God. This perception 
generates ​bhakti​, which brings about ​mukti,​ liberation.’ It is the first means, and the constituent of 
the last end itself. Jayatirtha says that ‘​parama-bhakti’​ is the level of ​bhakti t​ hat brings about the final 
liberating grace of God. 

As per the verdicts of Dr. B N K Sharma

PHILOSOPHY OF SRI MADHVACHARYA
BY
MAHAMAHOPADHYAYA DR. B N K SHARMA
(​SRI MADHVACHARYA
(Anandatirtha Bhagavatpada)

Who showed how philosophy can fulfill its purpose and attain its goal by enabling man to realise the
eternal and indissoluble bond of Bimba- Pratibimba-bhava that exists between the Infinite and the
finite.
The above mentioned Guru Shishya dou also stands beautifully in this sect. As we all regard a Guru as
a pratibimba of GoeD the divine Self. The divinity resides in this beautiful aspect called
Bimb-Pratibimb. The Guru Birju Maharaj received his tutelage from his own father, Uncle And Guru
later passed it on to the next generation and received by shishya Guru Shovana Narayan, who in return
passed it on to the upcoming generation. This tradition is again taken forward by the students of Guru
Shovana Narayan , naming a Beenu Rajput who had come to learn Kathak from her teacher ,in return
after seeing her persona she being a Film Maker created a lovely Documentary in love and regard of
her teacher, which was premiered on 11​th​ of October and to ad on to this Guru Shovana ji also went
back to her roots to her own mentor and teacher Pt Birju Maharaj.
This is a perfect example of Bimb-Pratibimd.like Guru Like Shishya to put it a very simple way.
God is a creator we all know, wha h creates further creates a legacy of learners in their own paths. The
PRATIBIMB ASPECT OF THE VEDANTA IS MORE Real than the Bimb as pratibimb is the
pratyaksha pramana of Bimb.

Further to continue ​According to K R Paramahamsa book written on Madhva Vedanta , in 

its  
 
Chapter-​Pratyaksa, ​Sense Perception 
 
Pratyak​sa ​is perceptual cognition. Its characteristic is that it is immediate and direct. The 
instrumentality of the sensory mechanism secures this immediacy. This is direct 
realism. This source of knowledge is basal to the entire structure of knowledge with no vitiating 
subjectivity. 
Madhva states that perception can be corrected only by an enlarged and enhanced perception. No 
reasoning or scripture can cancel the deliverance of perception for it subsists on it. Perception is the 
upajivya-​ ​pramana f​ or reasoning or scripture. 
​Dvaita c​ onsiders the indeterminate perception, ​nirvikalpa-pratyaksa a​ dvocated by ​Advaita ​and other 
schools to be a psychological fiction. All perception is determinate, and discovers the real, 
characterized by determinate attributes. There is no perceptual revelation of substances and 
qualities in mutual disconnection.  
The sensory mechanism that makes perception is of three layers.  
The outermost layer consists of five senses of seeing, hearing, smelling, tasting and feeling by touch. 
They furnish information about particular data of experience in their severalty.  
The layer beneath it is mind, ​manas.​ This coordinates the functioning of the outer senses and their 
data. It prepares the messages for acting upon, on the part of the agent. Besides, it has its own 
special function.  
 
It is the inner sense that brings about memory or recollection. It is a specific recollection of a past 
event as past, and there is no contradiction between the time of recollecting and the time 
recollected. It is a genuine recollection, a mode of objectively valid experience.  
This is exactly correctly proven by the 3 day festival celebration created but the student’s for their 
teacher. It is Pratyaksha Pramana of Bimb the superior is always regarded as the divine force to lead 
the mass towards the search of a ‘Self in Reality’. Guru shishya parampara thus is said to be more 
giving in reality than being superficial or hidden. 
 
Dvaita s​ imilarly admits the objectivity of memory. This is only a recovery of the ​kevala-pramana o ​ f the 
past, but not an additional category of knowing. It enhances the superior quality of learning and 
knowledge attained by one not actually the in depth knowledge of the giver. It is the receiver who 
has to go the extra mile to extract the unseen and untapped essence of the giver the Guru.Shishya 
hence tries an mover beyond all horizon to experiment with once learning skill to excel and give back 
the teacher the much regarded Self ‘s pramana of being.Beenu Rajput did excel in being the student 
she can is by celebrating her teacher in such a beautiful manner. The Keval- Pramana of Shishya 
keeping up to her parampara to repay her teacher . 

Chapter-Self and Karma is dependent on external percrption.

In the 7​th​ snippet of his theory/discourse by K R Paramhansa

The innermost layer of the perceptual apparatus is the knowing self in its capacity as knower. In its 
absence, no knowledge can arise through the senses and the mind. The mind presents the 
messages of the senses to the self’s cognizance. The self in this aspect of the knower or witness is 
called the ​Saksin​. 
This concept is an innovation in ​Dvaita e
​ pistemology. It implies that the self in its intrinsic nature is a 
knower. This knower-ship in relation to the manifold including the fleeting objects is a metaphysical 
fact ,which ​of or relating to things that are thought to exist but that cannot be seen. 

Similarly Beenu came to be a dancer but finally turned out to make a film on her teacher as knowing
her Guru through Camera was more easy and depicting this multifaceted personality in wonderful
manner was a challenge yet inspiring to tell the unrevealed truths about the guru. Unknowingly she
created a path of her own to depict the knowledge in a more meaningful manner or meta physical
truth.
as per the story of Purander Daas,he composed and lived by the popular saying "we must
swim across suffering, win victory over it." It is said that Lord Vishnu decided that it was
time for Srinivasa Nayaka (Purandara Daasa) to give up his love of money and become a
saint. So he came to him as a poor brahmin looking for money for his son's thread
ceremony. Nayaka did not give him the money, but the brahmin visited his shop again and
again, and after six months, Purandara Daasa gave him a collection of useless, worn-out
coins to get rid of him. The brahmin went away unhappily, but knowing Purandara Daasa's
wife was a kind woman, he went directly from Purandara Daasa's shop to his house. He told
Saraswathi his story and how her husband had sent him away with nothing. Saraswathi
wanted to help the poor brahmin, but felt helpless since she could not give anything without
her husband's permission. When she explained her helplessness, the brahmin asked if she
had something given by her parents (which, presumably, she could give without asking for
her husband's permission). She agreed and gave him the diamond nose-stud that her
parents had given her. The brahmin took the ornament straight to Purandara Daasa's shop.
When Purandara Daasa became angry with the brahmin for coming back, despite his
instructions to the contrary, the brahmin clarified that he was there not to beg, but to
pledge an ornament and take a loan. Purandara Daasa was skeptical and asked the brahmin
to show him the ornament. When he saw the ornament, he was confused because he
immediately recognized it as the one belonging to his wife. When Purandara Daasa asked
him about it, the brahmin told him that it was a gift from a benefactor. Purandara Daasa
asked the brahmin to come the next day and locked the ornament away. When he saw his
wife without her ornament he questioned her about it. She tried to stall him, but he insisted
on seeing it immediately. He was angry because he thought she had given away a valuable
ornament to a beggarly brahmin. Saraswathi knew that her husband would punish her if she
told him the truth. So she decided to commit suicide by drinking poison. Just as she was
about to drink the poison, she heard a metallic sound. Lo and behold, the ornament was
right there in the cup. She could not believe her eyes. Her heart filled with gratitude, she
bowed before the idol of Krishna and took the ornament to her husband. Purandara Daasa
was astounded as it was the very same ornament that he had safely locked away in his
shop. He quickly ran back to the shop to check. The box where he had safely locked away
the ornament was empty! He was now completely and totally dumbfounded. He went back
to his house, and pressed his wife to tell him the truth. She told him everything that had
happened. After deep thought, this Shreenivaasa Naayaka came to the conclusion that the
brahmin was none other than God Himself. He recalled all the incidents of the previous six
months. He was disgusted with himself, and his miserliness. He felt that his wife had
conducted herself far more decently and generously than himself. Since it was his love of
money that had made him ill-treat the Lord, he gave away all of his wealth with the Lord's
name on his lips and began to compose music.
Tjis piece of story about his life;s changing course depicts clearly knower the 
Lord-Bimb, and the Daas as a Pratibimb who finally learnt and gained the knowledge 
as his master for the glory of his Guru by awakening his self to realise the farce of 
material bonding to singing the glory of truth in the name of Krishna. 
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