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Sing Sing Sing
I am bliss!
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Considered to be the most sacred of all rivers, the Ganga is regarded as a purifier of sins, giver of health and fortune, and bestower of salvation, her flowing waters create a natural beauty, which induces contemplation, peace and serenity.
Hindu devotees seek her blessings at all times. The symbolic meta identities that Ganga embodies are founded on its unique geological features. Rich in minerals, her waters remain pure inspite of the pollution that surrounds it today. All through history, the beauty, magnificence and splendour of Ganga have been eulogised by India’s greatest saints, poets, philosophers and writers.
The Ganga embodies an entire theology in her silent currents. Kalidasa described her as, or the liquid essence of Lord Shiva (shambhorambhormayimurti), saint Ramakrishna said Ganga waters reflect the Supreme Brahman, the absolute principle in the form of water. Legend holds that Ganga existed in the heavens as the star Paladeus as a divine stream - as ambhas or the causal waters of creation in the Milky Way. Beyond the heavens, supported by cosmic space, she is known as Akasha Ganga. She was brought down to the earth by sage Bhagiratha. Her mighty currents swept through the worlds, until Shiva held her in his matted locks.
This perennial river, old as the mountains, emerging as a thin icy trickle, gushes through the deep Shivalik gorges shaped by mountain crests and elevated plains to Haridwar, also called the “Gate of the Ganga”. The river then rolls eastwards, where, she breaks out into the plains, the Prayaga, where she joins the rivers, Yamuna and Sarasvati, to Kashi, where she runs through the north as if turning its course to its source. In its easterly course, the Ganga collecting water of the Yamuna, the Gomati, the Gagra, the Sarada, the Gandaki, the Sone, the Kosi, the river rolls southeast into northern plaine and merges into the Bay of Bengal.
Makkuni, R., & Khanna, M., Banaras: Living, Dying and Transformation in Banaras, 2003.
The song writes about the state of the pollution of the River Ganges, especially the dirt and toxic elements that one measures in the river Ganges especially as she flows across the holy city, Varanasi. Varanasi is considered to be a projection of Lord Shiva.
The song offers messages to designers about how to transform the dirt into a sustainable resource, hence transform Ganges into Gold!
Goddess asks Mahamaya to sing to save the rivers!
Many of the Bacteria found in the river are resistant to Antibiotics.
Goddess looks into her lens and is appalled by the pollution!
E Pots from the Crossing project
Song is set in the holy city of Varanas!
Goddess asks Mahamaya to set the lyrics to a tune.
Th pot is a symbol of the Goddess, symbolizing fertility.
Instructions to Geena, singer:
Since the song is written in first person, theoretically the singer assumes the voice of the Goddess. She will therefore need to sound passionate, kind, pained to see the plight of the rivers, and exemplify woman hood and notes will display flowing glissandos and ornamentation..
The river witnessing the marriage vows of lovers.
In Asia, unlike the west, the Goddess is not only a divine peaceful personality, but also is a critical, intellectually sharp, interventionist, who is deeply passionate and sometimes angry.
Verse1 (Sung with concern and impending action)
Come come come my friends
It's time to make amends
Lets make my river flow for ever…
Come, come, come, my friends
Let's renew deep ecology!
Come come come, my friends
Let's renew deep mythology!
It's time to start repairs
We'll need to cleanse toxins inside
It's back to the drawing board
to make new designs...
This song lies at the intersection of future design for eco sustenance and music ..Very rarely does someone write complex music as well which embeds a call to action to imagine a sustainable future for the environment!
Yoga and penance by the river.
Interactions with the river for
Psychological Well Being
Rituals by the Ganga
Nourishment and Well being through interactions with Symbolic Water!
On the ghats of cities by the Ganges, eg., Banaras, one encounters the essential Asia of popular imagination. Pilgrims bathing in waist-deep water offering oblations with cupped hands, ritual priests (pandas) sitting under shaded bamboo umbrellas, performing rituals, priests chanting holy verses to the river goddess, people taking boat trips hailing Shiva, pilgrims sprinkling holy water on the body of deceased relatives and sadhus performing yoga.
These enactments, though happening today, take us further back into primal time, when nature and humans were in harmony. These rituals are described in the Narada Purana. They range from simple holy dips to elaborate festivals cultured on the Ganga.
(c) Makkuni, R., & Khanna, M., Banaras: Living, Dying and Transformation in Banaras, 2003.
Penance and meditation by the river!
Interaction with the river-- Touch!
Interaction with the river--
Some major rituals are: Darshana, the beatific or auspicious sight of the goddess Ganga. It is said that a mere sight of the Ganga purifies. Sparsha, touching the sacred waters; Pana, drinking the sacred waters; Snana, bathing and taking a holy dip in the sacred waters; Smarana, contemplation on the glory and significance of Ganga; Vrata, observing special vows by the side of Ganga, like fasting, etc., Tapas, performing special penances, such as recitation of mantra while standing in water, performing fire rituals (homa) by the banks of the Ganga. Recitation of the Ganga Mahatmya: singing, reciting and listening to the greatness or glory of Ganga on the banks.
Touch!
marriage
Yoga!
River as the witness to lovers' marriage!
(c) Makkuni, R., & Khanna, M., Banaras: Living, Dying and Transformation in Banaras, 2003.
Yoga!
Rituals by the Ganga
On the ghats one encounters the essential Banaras of popular imagination. Pilgrims bathing in waist-deep water offering oblations with cupped hands, ritual priests (pandas) sitting under shaded bamboo umbrellas, performing rituals, priests chanting holy verses to the river goddess, people taking boat trips hailing Shiva, pilgrims sprinkling holy water on the body of deceased relatives and sadhus performing yoga.
These enactments, though happening today, take us further back into primal time, when nature and humans were in harmony. These rituals are described in the Narada Purana. They range from simple holy dips to elaborate festivals cultured on the Ganga.
Some major rituals are: Darshana, the beatific or auspicious sight of the goddess Ganga. It is said that a mere sight of the Ganga purifies. Sparsha, touching the sacred waters; Pana, drinking the sacred waters; Snana, bathing and taking a holy dip in the sacred waters; Smarana, contemplation on the glory and significance of Ganga; Vrata, observing special vows by the side of Ganga, like fasting, etc., Tapas, performing special penances, such as recitation of mantra while standing in water, performing fire rituals (homa) by the banks of the Ganga. Recitation of the Ganga Mahatmya: singing, reciting and listening to the greatness or glory of Ganga on the banks.
Each year on the tenth day of the month of Jyestha (May-June), the great celebration dedicated to mother Ganga takes place. This is a yearly festival. This festival commemorates the day when the Ganga descended on the earth and is regarded to be her birthday. It is referred to as Dashmi-tithi (tenth day / dusshera) because of the “ten” astrological conjunctions that take place that day when the Ganga descended on earth. They are: (1) Jyeshta the month of May-June; (2) the bright fortnight; (3) the constellation hasta; (4) Wednesday; (5) Dashmi-tithi, the tenth day of the bright fortnight; (6) gara-karana, the significator of the constillation (gara); (7) ananda yoga, the specific yoking point which bestows bliss; (8) vyatipata, nodal point of celestial equator; (9) the moon in the zodiac sign, Virgo (Kanya) and (10) the Sun in the zodiac sign, Tauras (Vrisha).
This day marks that primal moment when the Ganga rolled down from the heaven to the earth as a great gift of the gods. The symbolic meaning of number ten is explained. On this day bathing in the Ganga destroys ten types of sins (dasha-vidha-papa-hara) rising from the body (kayika), speech (vacika), and mind (mansika). According to yet another interpretation, Dusshera destroys “ten life-times of sins” committed by humans or all sins accumulated through several lives.
This is one of the three auspicious days in Kashi when people vow to bathe before dawn. This is meant to be “pleasurable austerity” as they delight in the “cooling” goddess Ganga in the beginning of the hottest of seasons. Some people celebrate this day by crossing the river on boats trailing along a garland of flowers to adorn the river goddess. Dana or offering charity is a practice which is considered to be very crucial to the Kali-age. The Ganga itself was bestowed to the earth as a great gift (dana) by Shiva to Bhagiratha, and through Bhagiratha, the whole of mankind.
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A river loaded with symbolism
2 myths on the creation of the Ganga
The Descent of Ganga
The story of the heavenly descent of the Ganga is found both in the Vaishnava as well as the Shaiva versions. The central myth is related in the Ramayana (Bala Kanda 38-44), the Mahabharata (3.104-108), and the Skanda Purana (Kashi. Khanda. 30) and the Narada Purana. There are several versions of this myth. In one popular version from Vaishnava source, the origin and descent of the heavenly river, Akasha-Ganga to earth takes place from the “foot of Vishnu” (Vishnu Pada). The holy river had its origin in the heavens when Vishnu, in his Vamana, dwarf-cum-giant incarnation measured the three worlds with his three steps. While taking the third step his toe pierced the heavenly vault and caused the water to flow through the crevices produced in the shell of the cosmic egg. Through the opening in the shell of the universe, the Ganga flowed into Indra’s heaven, and settled around the immovable polestar, Dhruva. In this form Ganga is known as vishnupadi. She meandered through the sky to the moon as the Milky Way. The Milky Way is often referred to as Akasha-Ganga and suggests the idea of a heavenly river. The next episode of the myth taken from Shaivite sources describes the descent of the Ganga on earth. The story consists of long episodes. The heavenly Ganga descended to the earth for salvic purpose, namely to animate and purify the 60,000 sons of Sagara, who were reduced to ashes by the glance of sage Kapila. The Ganga was brought down to the earth by Bhagiratha who performed fierce austerities on the Himalayan slopes and won the favour of the goddess. She agreed to descend but warned Bhagiratha that the earth would split under the torrential currents of her fall. Ganga asked him to placate Shiva. Shiva agreed to catch its gushing waters in his matted locks before releasing the waters. The mighty river wound her way through Shiva’s ascetic locks and found her course on the mountains and plains of India. Bhagiratha then led the Ganga to the nether world where her purifying “funeral” waters liberated the 60,000 sons of Sagara. In the nether worlds, Ganga is called Bhogavati, from which the waters were raised for Bhishma, by Arjuna who pierced the nether regions with his arrow. Bhagiratha then conducts her to the sea. With its waters the sea was replenished. After completing her course of the three worlds, the mother of the holy rivers returned to the heavens. Oral myths also reflect the vitality and richness of legends that are centred around the Ganga. A popular myth from the Himalayan region gives a vivid account of the origin of ten streams of Ganga in the Himalaya. Once Paravati closed the eyes of Lord Shiva with her tender lotus-like fingers.
The world was plunged into darkness when Shiva’s eyes that pour light into the sun, moon and fire were closed. Nothing was visible and a great catastrophe fell on the world. Goddess Paravati became frightened and perspiration began to flow from her tender fingers. The perspiration of Paravati, transformed into ten streams with innumerable sub-streams and rivulets. Shiva then opened his eyes and gave light to the world. This caused a great disturbance in the environment. The Gods prayed to Lord Shiva and asked him to avoid another catastrophe. Lord Shiva brought all the rivers and its branches into his matted locks.
Gods melt into the nectar and flow!
In another myth from Vaishnava sources, the Brahmavaivarata Purana. (Prakriti Khanda 9) describes how Radha and Krishna become Ganga in Golaka, their celestial paradise.
Once on a full moon night in autumn, Shri Krishna was worshipping Radha in a rasa mandala. Many celestial gods were honouring the gods. Sarasvati played the lute, vina. Lord Shiva began to sing songs in praise of both of them. Hearing his songs, all the demi-gods fell into a swoon. When the gods woke up, they saw that the entire rasa mandala had been flooded with water and Krishna and Radha too melted and disappeared. The gods called out to them and then they heard a voice from the sky saying that “both me (Krishna) and my Shakti of bliss have transformed into water of Ganga”. Then Krishna said, “the water that has emanated from me and Radha is a bestower of pure bhakti, which is why the entire universe worships Ganga”.
(c) Makkuni, R., & Khanna, M., Banaras: Living, Dying and Transformation in Banaras, 2003.
bhagirath
ikku
Pollution in the Ganges
The Ganges is now a toxic river. Its levels of pollution are terrifying. It is not only dead bodies and the ashes of burnt bodies that pollute the river, but also industrial effluents and untreated urban sewage.
Experts link pollution in the Ganga and other rivers to India's high rate of waterborne illnesses, which kill an estimated 1.5 million children each year. Researchers have also discovered the emergence of so-called superbugs in Ganges water samples, bacteria resistant to most commonly used antibiotics.
Boatmen in Varanasi discuss the pollution in the river!
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Verse6 (Sung with concern and impending action)
Lets recycle the weeds and plants
let's make furniture for the down trodden
let's provide beds for the homeless
made from lotus stalks and round leaves.
Wow! It’s a real bed of Nirvana!
Nirvana that is recycled.!. Oh! yeah!
We’ll transform waste into gold
We’ll vision a new world of green gold!!!
“Ganges into Gold” is a song by Mahamaya Experience and Ranjit Makkuni that aims to raise awareness about the pollution and degradation of the Ganges river, one of the most sacred and polluted rivers in the world. The song is a fusion of Indian rhythms, featuring instruments such as cajon, tablas, harps, sitar, and drums, and it blends jazz, rock, funk, and classical music. The lyrics have Sanskrit and English, expressing reverence for the river’s cultural and spiritual significance, as well as the urgency to protect the sacred river from harm and to promote ecological dharma. The song is a call to action to save the Ganges and to cultivate a harmonious and sustainable relationship with nature.
The song features a beautiful sitar solo in minor pentatonic scale in the second part, which adds a soulful and meditative quality to the music. The rhythmic variations used in the main riffs and theme and variations are also noteworthy, as they create a dynamic and engaging soundscape that captures the essence of the Ganges river and its diverse ecosystem. Overall, “Ganges into Gold” is a creative and inspiring work of art that combines music, poetry, and activism, and it deserves to be heard and appreciated by a wide audience.
Acknowledgements & Credits
The Crossing Project
Ganges Into Gold – Mahamaya Experience (reviewed by Dave Franklin)
By
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March 18, 2024
268
Although it is easy to associate the Mahamaya Experience with music that echoes ancient understandings and is infused with and inspired by timeless wisdom, that isn’t to say that those messages are not relevant today. They are all too pertinent, and tracks like Ganges Into Gold remind us of the link between environmental issues and spiritual teachings.
Given the Ganges’ sacred nature, its close association with fertility and salvation, and its watering of the holy city of Varanasi, the levels of pollution and toxicity found in the waters that lap up against the country’s most revered buildings are shocking.
As the song wanders down its musical path, it ebbs and flows between the gorgeous choral strains of Let My River Flow Forever, its heavenly voices emploring the listener to help ensure that the river flow is allowed to continue timelessly and unspoilt, in itself an act of devotion and the usual deft solo flourishes. Between the passage titled Shine Your Light on the City of Light, a section which swirls and coils like the waters it is sonically describing, and the message framed in more modern terms, the tribal beat groove of Being Green Is Our Only Hope – a cascade of imploring voices, the spirits of the past calling out to us to do the right thing.
Throughout these intertwining pieces, Ranjit Makkuni’s ever-exquisite sonic weaves and dexterous and delicious sonic designs act as gorgeous temporary respites between the lyrics, which demand your attention and make their poetic yet poignant statements.
If ever a song connected the understanding of the past with the issues of the modern world, it is Ganges Into Gold. It reminds us that whilst many people’s way of looking at the world may have changed, the issues are always the same. Call it spiritual understanding, call it environmental responsibility, call it health issues, or call for a more harmonious way of living with the planet; some pertinent and important issues have never really changed.
(c), 2015 -present, Mahamaya Experience.