Thursday, 8 August 2013

Ravi Shankar, KBE

Ravi Shankar, KBE
( Bengali: রবি শংকর,
IPA: [ˈrɔbi ˈʃɔŋkɔr] ; 7 April
1920 – 11 December 2012),
often referred to by the
title Pandit , was an Indian
musician and composer
who played the sitar. He
has been described as the
best-known contemporary
Indian musician. [2]
Shankar was born in
Varanasi and spent his
youth touring Europe and
India with the dance group
of his brother Uday
Shankar . He gave up
dancing in 1938 to study
sitar playing under court
musician Allauddin Khan .
After finishing his studies
in 1944, Shankar worked as
a composer, creating the
music for the Apu Trilogy
by Satyajit Ray , and was
music director of All India
Radio , New Delhi, from
1949 to 1956.
In 1956, he began to tour
Europe and the Americas
playing Indian classical
music and increased its
popularity there in the
1960s through teaching,
performance, and his
association with violinist
Yehudi Menuhin and rock
artist George Harrison of
the Beatles. Shankar
engaged Western music by
writing concerti for sitar
and orchestra and toured
the world in the 1970s and
1980s. From 1986 to 1992
he served as a nominated
member of Rajya Sabha,
the upper chamber of the
Parliament of India .
Shankar was awarded
India's highest civilian
honour, the Bharat Ratna,
in 1999, and received three
Grammy Awards. He
continued to perform in
the 2000s, sometimes with
his younger daughter,
Anoushka . He was
posthumously awarded two
Grammy awards in 2013,
one for lifetime
achievement, another for
The Living Room Sessions
Part 1 in the world music
category.
Early life
Shankar was born
Robindro Shaunkor
Chowdhury[3] on 7 April
1920 in Varanasi, to a
Bengali Brahmin family as
the youngest of seven
brothers. [3][4][5] His
father, Shyam Shankar, a
Middle Temple barrister
and scholar who served as
dewan of Jhalawar , used
the Sanskrit spelling of the
family name and removed
its last part. [3][6] Shyam
was married to Shankar's
mother Hemangini Devi,
and later worked as a
lawyer in London, England.
[3] There he married a
second time while Devi
raised Shankar in Varanasi,
and did not meet his son
until he was eight years
old. [3] Shankar shortened
the Sanskrit version of his
first name, Ravindra, to
Ravi, for "sun". [3]
At the age of ten, after
spending his first decade in
Varanasi, Shankar went to
Paris with the dance group
of his brother,
choreographer Uday
Shankar. [7][8] By the age
of 13 he had become a
member of the group,
accompanied its members
on tour and learned to
dance and play various
Indian instruments. [4][5]
Uday's dance group toured
Europe and the United
States in the early to
mid-1930s and Shankar
learned French, discovered
Western classical music,
jazz, cinema and became
acquainted with Western
customs. [9] Shankar heard
the lead musician for the
Maihar court, Allauddin
Khan, in December 1934 at
a music conference in
Kolkata and Uday convinced
the Maharaja of Maihar in
1935 to allow Khan to
become his group's soloist
for a tour of Europe. [9]
Shankar was sporadically
trained by Khan on tour,
and Khan offered Shankar
training to become a
serious musician under the
condition that he abandon
touring and come to
Maihar. [9]
↑Jump back a section
Career
Training and work in
India
Shankar's parents had died
by the time he returned
from the European tour,
and touring the West had
become difficult due to
political conflicts that
would lead to World War II.
[10] Shankar gave up his
dancing career in 1938 to
go to Maihar and study
Indian classical music as
Khan's pupil, living with his
family in the traditional
gurukul system. [7] Khan
was a rigorous teacher and
Shankar had training on
sitar and surbahar , learned
ragas and the musical
styles dhrupad , dhamar,
and khyal, and was taught
the techniques of the
instruments rudra veena,
rubab , and sursingar.[7]
[11] He often studied with
Khan's children Ali Akbar
Khan and Annapurna Devi .
[10] Shankar began to
perform publicly on sitar in
December 1939 and his
debut performance was a
jugalbandi (duet) with Ali
Akbar Khan, who played the
string instrument sarod.
[12]
Shankar completed his
training in 1944. [4]
Following his training, he
moved to Mumbai and
joined the Indian People's
Theatre Association, for
whom he composed music
for ballets in 1945 and
1946. [4][13] Shankar
recomposed the music for
the popular song "Sare
Jahan Se Achcha" at the
age of 25. [14][15] He
began to record music for
HMV India and worked as a
music director for All India
Radio (AIR), New Delhi,
from February 1949 to
January 1956. [4] Shankar
founded the Indian
National Orchestra at AIR
and composed for it; in his
compositions he combined
Western and classical
Indian instrumentation. [16]
Beginning in the mid-1950s
he composed the music for
the Apu Trilogy by Satyajit
Ray , which became
internationally acclaimed.
[5][17] He was music
director for several Hindi
movies including Godaan
and Anuradha .[18]

Mian Tansen Jeevani

Mian Tansen (born 1493 or
1506 as Ramtanu Pandey – died
1586 or 1589 as Mian Tansen),
He was named Mohammad Ata
Khan. He was a prominent
Hindustani classical music
composer and musician. He was
an extraordinarily gifted vocalist,
known for a large number of
compositions, and also an
instrumentalist who popularized
and improved the plucked rabab
(of Central Asian origin). He was
among the Navaratnas (nine
jewels) at the court of the
Mughal Emperor Akbar. Akbar
gave him the title Mian (an
honorific, meaning learned man).
His contribution to the world of
music is priceless and is still
worshiped by leading singers and
composers of the world.
Early life and background
Tansen as a historical personality
is difficult to extract from the
extensive legend that surrounds
him. It is reasonably certain that
he was born into a Hindu Gaur
Brahmin family, possibly in 1506,
though some legends give it as
1493; [1] possibly in the village
near Gwalior . His father Mukund
Pandey was a poet and
accomplished musician, who for
some time was a temple priest in
Varanasi . Tansen's name as a
child was Ramtanu.[1]
He was born at a time when a
number of Persian and Central
Asian motifs were fusing with
Indian classical music , his
influence was central to creating
the Hindustani classical ethos as
we know today. A number of
descendants and disciples have
also considerably enriched the
tradition. Almost all gharanas of
Hindustani classical music claim
some connection with the Tansen
lineage. According to legend, he
was noted for his imitations of
animal calls and birdsong.
↑Jump back a section
Career
It was only after the age of 5
that Tansen showed any musical
talent. At some point, he was
discipled for some time to Swami
Haridas, the legendary composer
from Vrindavan and part of the
stellar Gwalior court of Raja Man
Singh Tomar (1486-1516 AD),
specializing in the dhrupad style
of singing. His talent was
recognized early and it was the
ruler of Gwalior who conferred
upon the maestro the honorific
title 'Tansen'.Haridas was
considered to be a legendary
teacher in that time. It is said
that Tansen had no equal apart
from his teacher. One legend has
it that Haridas was passing
through the forests when the
five-year old Ramtanu's imitation
of a tiger impressed the musician
saint. Another version is that his
father sent him to Haridas. From
Haridas, Tansen acquired not only
his love for dhrupad but also his
interest in compositions in the
local language. This was the time
when the Bhakti tradition was
fomenting a shift from Sanskrit to
the local idiom ( Brajbhasa and
Hindi ), and Tansen's
compositions also highlight this
trend. At some point during his
apprenticeship, Tansen's father
died, and he returned home,
where it is said he used to sing at
a local Shiva temple.
In any event, Tansen went to
Muhammad Ghaus who
eventually became his spiritual
mentor. He also married Husseini
(lit. beautiful one),
"However, beyond a reference of
Tansen's name in a list of his
disciples Mian Tansen's name is
not found among the names of
the Mureeds (Fans) of the
Shuttari Tariqat - a Sufi spiritual
lineage founded by Shaykh
Muhammad Ghaus of
Gwalior." [ citation needed ]
The burial of Tansen in his
shaykh's mausoleum is thought
to indicate proof of his
conversion to the faith of his
spiritual guide, Islam. Usually,
the most prominent disciples of a
saint are buried near the
master's mausoleum, not much
historical detail is known about
their actual encounter.
The interaction with Ghaus in the
Sufi tradition and the earlier
training with Swami Haridas in
the Bhakti tradition led to a
fusion of these streams in the
work of Tansen. As it is, the
mystic streams of Sufism and
Bhakti had considerable
philosophical and stylistic
overlap; Ghaus in his text Bahr-
ul-Hayat (Ocean of Life) devotes
several chapters to Yoga
practices. In Tansen's music, we
find he continues to compose in
Brajbhasha invoking traditional
motifs such as Krishna or Shiva .
Tansen was also influenced by
other singers in the Gwalior court
and also the musically proficient
queen, Mriganayani (lit. doe-
eyed), whose romance with the
king had been forged on her
singing; she remained a friend
even after the death of the king.
Other musicians at Gwalior may
have included Baiju Bawra.
Eventually, he joined the court of
King Ramachandra Baghela of
Rewa, India , where he remained
from 1555-1562. [2] It appears
that the Mughal emperor Akbar
heard of his prowess and sent his
emissary Jalaluddin Qurchi to
Ramachandra, who had little
choice but to acquiesce, and
Tansen went to Akbar's court in
1562.
Akbar watching as Tansen
receives a lesson from
Swami Haridas. Imaginary
situation depicted in Mughal
miniature painting
(Rajasthani style , c. 1750
AD).
Tansen joined Akbar's court
eventually becoming one of the
treasured Navaratnas (lit.
nava=nine, ratna=jewel) of his
court. It was Akbar who gave
him the honorific title Mian, and
he is usually referred to today as
Mian Tansen. Legend has it that
in his first performance, he was
gifted one lakh (100,000) gold
coins.
The presence of musicians like
Tansen in Akbar's court has been
related by historians to the
theoretical position of making the
empire's audible presence felt
among the population, a
mechanism related to Naubat or
ritual performance.

Bhimsen Joshi Jivani

Bhimsen Joshi
Background information
Birth name Bhimsen
Born February

Gadag , Ka India
Died January 2

Pune , Mah Genres Hindustani classical music
Occupations singer
Years active 1941–2
Website
Signature
Bhimsen
Bhimsen Gururaj Joshi
( pronunciation );
February 4, 1922 – January
24, 2011) He was an Indian
vocalist in the Hindustani
classical tradition. He was
born in Gadag, Karnataka
to a Kannada Madhwa
family. [1] He is known for
the khayal form of singing,
as well as for his popular
renditions of devotional
music ( bhajans and
abhangs ).
In 1998, he was awarded
the Sangeet Natak Akademi
Fellowship the highest
honour conferred by
Sangeet Natak Akademi ,
India's National Academy
for Music, Dance and
Drama. [2] Subsequently
received the Bharat Ratna,
India's highest civilian
honour, in 2008. [3]
Early life
Bhimsen Joshi was born in
Gadag Karnataka in a
Kannada Madhwa Brahmin
family [4] to Gururaj Joshi,
a teacher and Sanskrit
scholar who had authored
a Kannada-English
dictionary and
Godavaraibai, a home-
maker. [5][6][7]
↑Jump back a section
Musical training
His first music teacher was
Channappa Kurtakoti, who
had trained with the
veteran singer Inayat Khan.
After learning ragas Bhairav
and Bhimpalasi, Bhimsen
Joshi left him for Pandit
Shyamacharya who hailed
from Badami and was a
priest and classical singer.
Pandit Shyamacharya
taught him to sing as well
as play the harmonium. [8]
Search for a guru
Joshi heard a recording of
Abdul Karim Khan's Thumri
"Piya Bin Nahi Aavat Chain"
in Raga Jhinjhoti when he
was a child, which inspired
him to become a musician.
During this time, he also
heard Pandit Sawai
Gandharva at a
performance in Kundgol. In
1933, the 11-year-old Joshi
left Dharwad for Bijapur to
find a master and learn
music. [9][10] With the
help of money lent by his
co-passengers in the train
Bhimsen reached Dharwad
first and later went to
Pune. Later he moved to
Gwalior and got into
Madhava Music School, a
school run by Maharajas of
Gwalior, with the help of
famous sarod player Hafiz
Ali Khan . He traveled for
three years around North
India, including in Delhi ,
Kolkata, Gwalior , Lucknow
and Rampur, trying to find
a good guru. [11]
Eventually, his father
succeeded in tracking him
down in Jalandar and
brought young Bhimsen
back home.
Sawai Gandharva
In 1936, Sawai Gandharva ,
a native of Dharwad,
agreed to be his guru. Joshi
stayed at his house in the
guru-shishya (teacher-
student) tradition. Joshi
continued his training with
Sawai Gandharva till 1940.
↑Jump back a section
Career
Joshi first performed live in
1941 at the age 19. His
debut album, containing a
few devotional songs in
Marathi and Hindi , was
released by HMV the next
year in 1942. Later Joshi
moved to Mumbai in 1943
and worked as a radio
artist. His performance at
a concert in 1946 to
celebrate his guru Sawai
Gandharva's 60th birthday
won him accolades both
from the audience and his
guru. [12]
Hindustani classical
music
Joshi's performances have
been acknowledged by
music critics such as S. N.
Chandrashekhar of the
Deccan Herald to be
marked by spontaneity,
accurate notes, dizzyingly-
paced taans which make
use of his exceptional voice
training, and a mastery
over rhythm.[13] The
Hindu, in an article written
after he was awarded the
Bharat Ratna, said:
Bhimsen Joshi was ever the
wanderer, engendering
brilliant phrases and tans
more intuitively than
through deliberation . [14]
Joshi occasionally employed
the use of sargam and
tihaai s, and often sang
traditional compositions of
the Kirana gharana. His
music often injected
surprising and sudden
turns of phrase, for
example through the
unexpected use of
boltaans. Over the years,
his repertoire tended to
favor a relatively small
number of complex and
serious ragas; however, he
remained one of the most
prolific exponents of
Hindustani classical music.
Some of Joshi's more
popular ragas include
Shuddha Kalyan, Miyan Ki
Todi, Puriya Dhanashri,
Multani , Bhimpalasi,
Darbari , and Ramkali. He
was a purist who has not
dabbled in experimental
forms of music, except for
a series of Jugalbandi
recordings with the
Carnatic signer M.
Balamuralikrishna .
Joshi's singing has been
influenced by many
musicians, including Smt.
Kesarbai Kerkar, Begum
Akhtar and Ustad Amir
Khan. Joshi assimilated into
his own singing various
elements that he liked in
different musical styles and
Gharanas. [15]
Devotional music
In devotional music, Joshi
was most acclaimed for his
Hindi , Kannada and Marathi
Bhajan singing. He has
recorded bhakti songs in
Marathi, Santavani and
Kannada, Dasavani. [16]
Patriotic music
Bhimsen Joshi was widely
recognized in India due to
his performance in the Mile
Sur Mera Tumhara music
video (1988), which begins
with him. The video was
created for the purpose of
national integration in
India, and highlights the
diversity of Indian culture.
Bhimsen Joshi was also a
part of Jana Gana Mana
produced by A. R. Rahman
on the occasion of 50th
year of Indian Republic.
Playback singing
Joshi sang for several films,
including Basant Bahar
(1956) with Manna Dey,
Birbal My Brother (1973)
with Pandit Jasraj. He also
sang for the films Tansen
(1958) and Ankahee (1985)
where latter fetched him
National Film Award for
Best Male Playback Singer .
[17] His song
‘Bhagyadalakshmi
baaramma’, a Purandara
Dasa composition, was
used by Anant Nag and
Shankar Nag in the
Kannada film Nodi Swami
Naavu Irodhu Heege. [18]
Sawai Gandharva Music
Festival
Joshi along with his friend
Vasantrao Deshpande
organized the Sawai
Gandharva Music Festival
as an homage to his guru,
Sawai Gandharva, along
with the Arya Sangeet
Prasarak Mandal in 1953,
marking Gandharva's first
death anniversary. The
festival has been held ever
since, typically on the
second weekend of
December in Pune,
Maharashtra and has
become not only a cultural
event for the city, but an
annual pilgrimage for
Hindustani Classical Music
lovers all over the world.
Joshi conducted the festival
annually since 1953, until
his retirement in 2002.
↑Jump back a section
Legacy
Bhimsen Joshi was known
for his powerful voice,
amazing breath control,
fine musical sensibility and
unwavering grasp of the
fundamentals, representing
a subtle fusion of
intelligence and passion
that imparted life and
excitement to his music.
[19] A classicist by training,
and temperament,
Bhimsen Joshi was
renowned for having
evolved an approach that
sought to achieve a
balance between what may
be termed as "traditional
values and mass-culture
tastes" and as such he
went on to have
supposedly the largest
commercially recorded
repertoire in Hindustani
vocal music. Pt. Joshi's
iconic status in the music
world has earned him a
whole generation of suni
shagirds who by merely
listening to him have
picked up his style and not
through any formal
tutelage. His greatest
endeavour in perpetuating
his legacy could be the
Sawai Gandharva Festival
held at Pune. annually
since the year 1953 which
seeks to promote a certain
music culture. [19]
Madhava Gudi , Narayan
Deshpande, Shrikant
Deshpande and Upendra
Bhat are some of his more
well-known disciples. [20]
↑Jump back a section
Personal life
Joshi was twice-married.
His first wife was Sunanda
Hunagund, daughter of his
maternal uncle, whom he
married in 1944. He had
four children from
Sunanda; Raghavendra,
Usha, Sumangala, and
Anand. His married Vatsala
Mudholkar his co-actor in
the Kannada play Bhagya-
Shree in 1951. Although
bigamous marriages
among Hindus were
prohibited by law in the
Bombay Presidency, he did
not divorce or separate
from Sunanda. With
Vatsala, he had three
children; Jayant, Shubhada,
and Shrinivas. [21]
Joshi had a passion for
cars. He was a swimmer,
an enthusiast of yoga and a
football player. He had
acknowledged his weakness
for alcohol but became a
teetotaller after it started
affecting his career. [19]
↑Jump back a section
Illness and death
Joshi was admitted to
Sahyadri Super Speciality
Hospital on December 31,
2010 with gastrointestinal
bleeding and bilateral
pneumonia . Due to
difficulty in breathing, he
was put on ventilator
support. He suffered
convulsions and was put on
dialysis too during his stay
in hospital. Though he
recovered briefly for three
days when he was taken off
the ventilator, his condition
deteriorated thereafter. He
died on 24 January 2011 .
[22] He was cremated at
Vaikunth Crematorium in
Pune with full state honors.

Features of Punjab Gharana

Punjab Gharana
(sometimes called Punjabi or Panjabi Gharānā), is a style and technique of Tabla playing that originated in the Punjab region of what is now split in present day Pakistan and India.


The Punjab Gharana is one of the six Tabla Gharanas (of which others are Delhi , Ajrara, Farrukhabad, Lucknow and Benares). Initially a pakhawaj-playing gharana, the Punjab school was created in the nineteenth century.

Features of Punjab Gharana
The distinctive features of Punjab Gharana are:
1. The strong influence of Pakhawaj playing styles and the ancient Dhrupad style of Hindustani Classical Music
2. The exclusive techniques from the Pakhawaj in playing certain bols, and the variation in using the middle finger to the full hand when pronouncing certain notes
3. Extensive use of the Bayan (Left Hand drum), and the balancing of both drums to produce a Melodious sound
4. The emphasis on Kayda styles (usually ending in the phrases TinNa KeNa and DhinNa GheNa), Rela, and Paran.
5. The strong influence of the Punjabi Language in the pronunciation of bols, causing them to be elided
6. the Chilla ritual, which consists of continuous playing for forty days.


↑Jump back a section
Genealogy
There is debate as to who precisely set up the Gharānā. Some believe it was Lālā Bhavānidas. And others claim that the founder was Lālā Bhavānidas's follower, Mian Qadir Baksh I. Yet others are of the view that it was Saddu Hussain Baksh (Haddu Khan), follower of Qadir Baksh I who founded it. Around the turn of the twentieth century, Fakir Baksh, disciple of Saddu Hussain Baksh was the foremost advocate. His followers were Qadir Baksh II and Firoz Khan of Lahore. Jnan Prakash Ghosh of Farukhabad gharana was also a follower of Firoz Khan. Kader Baksh II was the teacher of the most renowned tabla player of twentieth century, Ustad Alla Rakha. Alla Rakha trained his sons - tabla wizard Zakir Hussain and Fazal Qureshi.

Qureshi Alla Rakha Khan

Qureshi Alla Rakha Khan
Background information
Birth name Alla Rakha Q
Born 29 April 19
Paghwal, Jam
Kashmir, Britis
Origin Dogra India
Died 3 February 2000
Mumbai , Maharas
Genres Hindustani classi
Instruments tabla
Associated
acts
Ravi Shankar, Zaki
Aditya Kalya
Qureshi Alla Rakha Khan
(Dogri : क़ुरैशी अल्ला रखा ख़ान)
popularly known as Alla Rakha
(29 April 1919 – 3 February 2000)
was an Indian tabla player. He
was a frequent accompanist of
Ravi Shankar.
Personal life and education
Alla Rakha was born in Paghwal,
Jammu, British India. His mother
tongue was Dogri . He became
fascinated with the sound and
rhythm of the tabla at the age of
12, while staying with his uncle
in Gurdaspur. After partition of
India, his family migrated to
Pakistan (village Rambari, Tehsil
Shakargarh, district Sialkot).
Finding little chances for
grooming and appreciation, the
determined young lad ran away
from home, became a disciple of
and began studying tabla with
Mian Kader Baksh of the Punjab
gharana.
He studied voice and Raag Vidya
under Ashiq Ali Khan of the
Patiala gharana. His regimen of
practice and dedication were
legendary: hours upon hours of
hard, disciplined practice, that
would later pay off.
He was married to Bavi Begum,
and had three sons, Zakir
Hussain , Fazal Qureshi and Taufiq
Qureshi, a daughter Khurshid
Aulia née Qureshi, and nine
grandchildren. Alla Rakha had
another daughter, Razia, whose
death preceded his by less than
24 hours. [1] He also married to a
lady belonging to Faisalabad,
Pakistan. It was a love marriage.
Rohi Bano, a popular TV actress
in 1980s, was his daughter from
this wedlock. She is still alive. His
another brother Sabir practised
tabla in Lahore.

Career
Alla Rakha began his career as an
accompanist in Lahore and then
as an All India Radio staffer in
Bombay in 1940, playing the
station's first ever tabla solo and
elevating the instrument's
position in the process. Soon
after, he composed music for a
couple of Hindi films from
1943-48.
However, he still played as an
accompanist, for soloists like
Bade Ghulam Ali Khan, Allauddin
Khan, Vilayat Khan, Vasant Rai, Ali
Akbar Khan and most notably,
Ravi Shankar. The venerable
master achieved world renown as
Ravi Shankar's chief accompanist
during his apex in the 1960s,
delighting audiences in the West
with his percussive wizardry, not
only as an uncanny accompanist
with flawless timing and
sensitivity but also as a soloist
where he was a master of
improvisation, a prolific composer
and an electric showman. The
partnership was particularly
successful, and his legendary and
spellbinding performances with
Shankar at the Monterey Pop
Festival in 1967 and the
Woodstock Festival in 1969
served to introduce classical
Indian music to general Western
audiences.
He became a Guru (teacher) to
Sankha Chatterjee (in 1962),
Yogesh Samsi , Prafulla Athalye ,
Aditya Kalyanpur, Anuradha Pal,
Nishikant Barodekar, Uday
Ramdas, Shyam Kane, and his
sons Taufiq Qureshi and Fazal
Qureshi. His eldest son, Zakir
Hussain is also an accomplished
tabla virtuoso.
Global influence
Ustad Alla Rakha Khan
popularized the art of tabla,
playing across the globe,
elevating the status and respect
of his instrument. Abbaji (as he
was affectionately known by his
disciples) also bridged the gap
between Carnatic music and
Hindustani music by playing with
both renowned Carnatic
musicians and other Hindustani
stalwarts.


Leading American percussionists
in Rock n' Roll , such as the
Grateful Dead 's Mickey Hart ,
admired him and studied his
technique, benefiting greatly
even from single meetings. Hart,
a published authority on
percussion in world music , said
"Alla Rakha is the Einstein, the
Picasso; he is the highest form of
rhythmic development on this
planet." Alla Rakha also
collaborated with jazz drummer
Buddy Rich , on their 1968 album
Rich à la Rakha.[2]
Ustad Alla Rakha Khan was
awarded the Padma Shri in
1977[3] and the Sangeet Natak
Akademi Award in 1982.
 

Death
Alla Rakha died on 3 February
2000 at his Simla House
residence on Nepean Sea Road
following a heart attack, which he
suffered on learning of the death
of his daughter, Razia, the
previous evening.

Thaats Give Birth to Ragas

Thaats
The 7 swaras in different combinations
give 10 thaats (groups)
Bilawal Sa Re Ga Ma Pa Dha Ni
Kalyan Sa Re Ga M’a Pa Dha Ni Re, Ga, Dha suddha
Khamaj Sa Re Ga Ma Pa Dha Ni
Bhairav Sa Re Ga Ma Pa Dha Ni
Poorvi Sa Re Ga M’a Pa Dha Ni Re. Dha komal
Marwa Sa Re Ga M’a Pa Dha Ni
Kafi Sa Re Ga Ma Pa Dha Ni
Asawari Sa Re Ga Ma Pa Dha Ni Ga / Ni komal
Todi Sa Re Ga M’a Pa Dha Ni
Bhairavi Sa Re Ga Ma Pa Dha Ni
Raga
Thaats give birth to all the ragas. The
combinations of swaras for a raga must be
aesthetically appealing. They must be
artistically pleasing and entertaining.
Aroha & Avaroha are must in a raga. They
must have minimum of five swaras. Two
variations of same swaras are not allowed
consecutively in a raga. The raga will have
Vadi (King), Samvadi (Queen /Minister) ,
Anuvadi ( Praja / subjects) & Vivadi
(Enemy) swaras. Some ragas will have
Vakra swaras. The raga will have a Pakad,
which is the smallest combination of
swaras depicting the raga.
In a raga the aaroha or avaroha taking all
seven swaras is known as sampoorna;
the aaroha or avaroha taking only six
swaras is known as shadav;
the aaroha or avaroha taking only five
swaras is known as auduv.
Thus we have nine combinations of ragas
& a total of possible 484 ragas in one
thaat ie. a total of 4,840 ragas in ten
thaats as given below.
Samporna-Sampoorna 1
Sampoorna-Shadav 6
Sampoorna-Auduv 15
Shadav-Sampoorna 6
Shadav-Shadav 36
Shadav-Auduv. 90
Auduv-Sampoorna 15
Auduv-Shadav 90
Auduv-Auduv . 225
Total ragas in one thaat : 484 Hence total
ragas possible in ten thaats are 4,840
However all these possible ragas are not
aesthetically appealing. Hence at a given
period of time only about 350-400 ragas
are in circulation and of these may be
only about 100-150 are popular. With
time some ragas go to the back-benches
and some emerge to the front. You will
now appreciate that it is futile to claim
that somebody invented a new rags; at
the most you may say that somebody re-
invented the raga or somebody brought a
raga from back-benches to the front row!

Ahmed Jan Thirakwa Khan

Ahmed Jan Thirakwa Khan was an Indian tabla player, commonly considered the preeminent soloist among tabla players of the 20th century, and among the most influential percussionists in the history of Indian classical music. He was known for his mastery of the fingering techniques and aesthetic values of various tabla styles, technical virtuosity, formidable stage presence, and soulful musicality. While he had command over the traditional tabla repertoire of various gharanas, he was also distinguished by the way in which he brought together these diverse compositions, his reinterpretation of traditional methods of improvisation, and his own compositions. His solo recitals were of the first to elevate the art of playing tabla solo to an art in its own right in the popular mind. His style of playing influenced many generations of tabla players.

Thirakwa Khan-sahib was born to a family of musicians in 1892 [this year of birth is contested by a number of scholars and students of Hindustani classical music; e.g., Kumarprasad Mukhopadhyay in his "Kudrat Rangibirangi"]in Moradabad in Uttar Pradesh state in northern India. Although his early musical training was in Hindustani vocals and the sarangi, his interest in tabla was aroused when he heard Munir Khan. He became Munir Khan's disciple at the age of 12. For a long time, he played in the court of the Nawabs of Rampur and during this time, came in close contact with the maestroes of Agra, Jaipur, Gwalior and Patiala gharana - both vocalists and instrumentalists. On very few occasions, he rendered Bandishes in his own voice but this was only in the company of extremely close compatriots and admirers.As an accompanist, he was equally loved respected and admired by his peers, elders and juniors all of whom were not from the schools of classical music. One noteworthy artiste in this category of admirers was the great Rabindrasangeet exponent Suchitra Mitra (1924–2011). The name Thirakwa is not actually his original name, but was an epithet he earned from his guru's father. One day, while watching him practise, his guru's father remarked that he played so well his fingers seemed to be "shimmering" on the tabla. This earned him the nickname thirakwa (shimmering). It is also rumored that his tone was similar to the thunderous cracking sound of lightning. A great lightning is sometimes described as "thirakwa". In popular jargon, Ahmad Jaan Thirakwa is termed as the "Mount Everest of Tabliyas". He performed at regular intervals in almost all the music conferences in various parts of the country and gained popularity as well as admiration. A connoisseur of biryani and kababs, Ahmad Jaan was famous for his interpretation of the wide-ranging patterns of the beat-cycles which he liberally taught to his disciples.A few number of his live recordings are now available in audio-visual form that include excerpts from his different programmes over the years and which also provide glimpses of his mastery over percussion. Thirakwa was awarded the Sangeet Natak Akademi Award in 1954 [1] and the Padma Bhushan in 1970. [2]

Disciples Ust Ahmedjan Thirakwa,during his long career as a musician,trained many disciples all across India. Pt Lalji Gokhale, famous vocalist of Agra gharana Pt Jagannath buwa Purohit, Pt Narayanrao Joshi, Pt Bhai Gaitonde, Pt Bapu Patwardhan, Shri Anand Shidhaye and Rashid Mustafa are some of his well known shagirds. Ust Ahmedjan's unique style continues to attract many tabla players of present generation including Ust Zakir Hussain and Pt Anindo Chatterje

Meaning of Sangeet (Music)

Meaning of Sangeet (Music)

According to the Indian Cultural Tradition, there is a unique position for Literature, Music and Art. For this, it is rightly said by Bhartuhariji that “The one who is without Literature, Music and Art is an animal without horns. According to Indian Scriptures, the definition of “Sangeet” i.e. Music is given as “Geetam Vaadhyam Tadha Nrutyam Tray Sangeetam Uccyaate”, meaning, the ideal mix of Geet (song / singing), Vaadhya (instrumental music) and Nrutyam (dance), makes the definition of “Music” complete.

Mēḷakarta Ragas

Mēḷakarta is a collection
of fundamental ragas
(musical scales) in Carnatic
music (South Indian
classical music). Mēḷakarta
ragas are parent ragas
(hence known as janaka
ragas) from which other
ragas may be generated. A
melakarta raga is
sometimes referred as
mela, karta or sampurna as
well.
In Hindustani music the
thaat is equivalent of
Melakarta. There are 10
thaats in Hindustani music,
though the commonly
accepted melakarta scheme
has 72 ragas.
Rules for Mēḷakarta
Ragas must contain the
following characteristics to
be considered Melakarta .
They are sampurna ragas
– they contain all seven
swaras (notes) of the
octave in both ascending
and descending scale [1][2]
They are krama
sampurna ragas – that is
the sequence is strictly
ascending and descending
in the scales, without any
jumps or zig-zag notes [2]
The upper shadjam is
included in the raga scale
[2] (ragas like
Punnagavarali and
Chenchurutti are not
mēḷakarta as they end with
nishadam)
The ascending and
descending scales must
have the same notes [2]
↑Jump back a section
History
The mēḷa system of ragas
was first propounded by
Raamamaatya in his work
Svaramelakalanidhi c. 1550.
He is considered the father
of mela system of ragas.
Later Venkatamukhi , a
gifted musicologist in the
17th century expounded a
new mela system known
today as mēḷakarta in his
work Chaturdandi
Prakaasikaa . [3] He made
some bold and
controversial claims and
defined somewhat
arbitrarily 6 svaras from
the known 12 semitones, at
that time, to arrive at 72
mēḷakarta ragas. The
controversial parts relate
to double counting of R2
(and similar svaras ) and his
exclusive selection of
madyamas for which there
is no specific reasoning
(also known as asampurna
melas as opposed to
sampurna ragas). However,
today the 72 mēḷakarta
ragas use a standardized
pattern, unlike
Venkatamakhi's pattern,
and have gained a
significant following.
Govindhacharya is credited
with the standardization of
rules and known for giving
different names for
standard ragas that have a
different structure but the
same swaras as those
proposed by Venkatamakhi.
[3] The scales in this page
are those proposed by
Govindaacharya.
↑Jump back a section
Determining the
Mēḷakarta
Main article: Katapayadi
sankhya
A hundred years after
Venkatamakhin's time the
Katapayadi sankhya rule
came to be applied to the
nomenclature of the
mēḷakarta ragas. The
sankhya associates Sanskrit
consonants with digits. The
digits corresponding to the
first two syllables of the
name of a raga, when
reversed, give the index of
the raga. Thus the scale of
a mēḷakarta raga can be
easily derived from its
name.
For example, Harikambhoji
raga starts with syllables
Ha and ri , which have
numbers 8 and 2
associated with them.
Reversing them we get 28.
Hence Harikambhoji is the
28th Mēḷakarta rāga.

BHAV SANGEET

BHAV SANGEET - Bhav sangeet us sangeet ko kehte h,jiska sambhand hirdey ke bhavo se hota h.Is sangeet ka udeyshey jan manoranjan kerna hota h.Isme sangeet shastr ke kathore niyamo ka palan anivarey nahi hota.Sawar,lay aur kaavey ke samanvey se man ke halke-fulke bhavo ko parkat kerke,jan manoranjan kerna hi is sangeet ka mukhey udeyshey hota h.Vishesh tayoharo ke geet,bhajan,filmi geet,vivah ke geet ityadi isi shreni ke antgart aate h.Yeh geet halke-fulkee hote h.Inko samajhne ke liye sangeet gayaan ki koi vishesh avashayakta nahi hoti.Bhav sangeet me raag ki shudhta ki aur km tha jan manoranjan ki aur adhik dhayan diya jata h.Yahi karan hai ki jan-sadharan in geeton ko aasani se samajh sakte h.

Thaat Kalyan Related Ragas

Thaat Kalyan Related Ragas

Yaman Kalyan
Aaroha Sa Re Ga Ma
Pa Dha Ni Sa
Avroha Sa Ni Dha Pa
Ma Ga Re Sa
Pakad Ni Re Ga Ma
Pa Ma Ga Re
Sa
Vaadi Ga
Samvaadi Ni
Prahar
(Time)
Evening
(Pratham
Prahar)
Yaman (also known as
Emaan in West Asia and
'Kalyani ' in Carnatic
classical music ) is a
heptatonic ( Sampurna)
Hindustani Classical raga of
Kalyan Thaat .
Description
Yaman emerges from
Kalyan Thaat .
Mechanics
Yaman's Jati is a Shadav-
Sampurna, where Aaroha
omits Pancham (Pa) and
Avroha includes all the
seven swaras. All the
swaras in the raga are
Shuddha, the exception
being Teevra Madhyam(Ma)

Shree - A North Indian Raga

Shree is a very old North
Indian raga of the Purvi
thaat said to have been
related to Lord Shiva: it
also appears in the Sikh
tradition from northern
India and is part of the
Guru Granth Sahib. In the
Guru Granth Sahib
composition appear in 31
ragas and this is the first
raga to appear in the
series. The composition in
this raga appear on 80
pages from page 14 to 94.
Raga Shree was favoured
for religious events and is
found in many ancient
articles on music. Shree is
a rare but popular concert
raga today and is
considered one of the most
famous from among the
North Indian classical
system. It is traditionally
performed at sunset. Its
mood is one of majesty
combined with prayerful
meditation. Guru Nanak ,
Guru Amar Das, Guru Ram
Das, and Guru Arjan have
composed sacred hymns
( Shabads ) to be
accompanied with this
raga. It accompanies about
142 Shabads .
Aroh: sa re- ma-, pa ni
sa
Avroh: sa ni dha-, pa ma-
ga re- sa
Pakad: sa, re- re- pa, pa
ma- ga re-, re- re-, sa
Vadi: re-
Samvadi: pa

Raga Bihag

Bihag is a Hindustani
classical raga .
Theory
Writing about the musical
theory of Indian classical
music is fraught with
complications. First of all,
there have been no set,
formal methods of written
notation. Indian music is
an aural tradition, and
therefore writing is not an
essential part of attaining
talim (knowledge).
Arohana and Avarohana
Arohana
'Ni Sa Ga ma Pa Ni Sa'
Avarohana
Sa' Ni (Dha) Pa Ma Pa
Ga ma Ga Re Sa
Vadi and Samavadi
Vadi
The Vadi note is Ga.
Samavadi
The Samavadi note is Ni.
Pakad or Chalan
Bihag uses both shuddha
Ma (ma) and teevra Ma
(Ma).
It has the pakad Pa Ma
Pa Ga ma Ga.
Both R and D are never
used in ascent, but always
on the way down. That is,
Pa Ni Dha Pa Ma Pa Ga
ma Ga Re Sa
or
Ni Sa Ni Dha Pa Ma Pa
Ga ma Ga Re Sa
Organization and
relationships
Related ragas: Maru Bihag,
Bihagra.
Bihag is usually assigned to
the Thaat Bilaval, but if
Teevra Madhyam is given
more importance, Bihag
seems to be more akin to
Kalyan Thaat.

Taal ka Mehtav (Importance of Taal)

Taal ka Mehtav (Importance of Taal)

Taal ka mehtav - (Part 1)
Sangeet Ratnakar Granth ke upyukt shalok ka arth h ki gaayan,vadan aur nritey taal se hi pratishdith hote h,athwa ache lagte h.Vastav me taal ke bina gaana,bajana bilkul niras lagta h.Taal ki sangti se gaayan,vadan me jaan pad jaati h aur sangeet ananddayak va parbhavshali ban jaata h.Kyuonki taal sangeet ko sanchalit karta h.Taal ke saath gayak,vadak ek maryada me bandh jate h aur unke liye taal ka nirvah kerna aavshayak ho jata h.Taal ko sangeet ke pran kaha gaya h,jis parkar manav shareer ki rachna ke liye asthi,pinjer aur pran aavshayak h,usi parkar shastriye sangeet ke liye taal ki aavshayakta hoti h.Raag ki bandish shastriye sangeet ka keval shareer maatr hoti h,parntu taal unme praano ka sanchaar kerta h.Anand ki prapti me bhi taal purn roop me sahayak hota h.Taal sunte hi hamare haath,paav,sir sabhi hilne lag jate h.Taal ke dawara anandanubhuti ka partayksh perdarshan bacho me dekha ja sakta h,jo taal ki thap per ni:sankoch nachne lag jate h.Is parkar sangeet ke dawara anandanubuti ya rasanubhuti me bhi taal ka yog sawar ke saman hi maana gaya h.Shastron me taalyukt gaayan,vadan ko moksh prapti ka marg mana gaya h.

Taal ka mehtav-(part2)-Bhin-Bhin matraon ke samuh se vibhin taalon ki rachna hoti h,jese 6 matra ka dadra taal,8 matra ka kehrwa taal,10 matra ka jhap taal,12 matra ka ek taal aur 16 matra ka teen taal adi.In taalon ki rachna geet ke bhin parkaron ke aadhar per hui h,jese khayal ki sangti ke liye teen taal,ek taal,tilwada taal,thumari gaayan sheyli ki sangati ke liye deepchandi taal aur halke fulke geeton ke liye dadra aur kehrawa adi taalon ki rachna hui.Partek taal ke kuch bol nishchit ker liye jate h,jese-dhina,kit,tak,tu,na adi.Taal ke in nishchit bolon ko tabla,mridang,dholak adi chamde ke madde hue vadhyon per bajaya jata h.Gaate-bajate samey gaayan,vadananukul taal ki lagatar sangti hoti rehti h,jis se gaayan vadan bada madhur aur akarshak ban jata h.

Saransh yeh hai ki taal nishchit maatraon ka ek kayam kiya hua chakr hota h.Yeh gaayan,vadan aur nritey ke kalman ko nirdharit karne ke liye thik usi parkar kaam krta h,jis parkar ghante batane ke liye minute aur minute ke liye seekind.Pertek taal ko batane ke liye maatra,sam tali,khali,vibhag,aavartan,theka adi kuch shabdon ka paryog kiya jata h.

Defination of Taal and Lay

Defination of Taal
Koi bhi gayan,vadan tha nritey ek nishchit lay me chalte h.Isi lay ke ek kayam kiye hue bhag ko taal kehte h,ya is parkar bhi kaha ja sakta h ki gaayan,vadan tha nritey ki kriya me jo samey lagta h,uske naapne ke sadhan ko taal kehte h.'Taal kaal kriya maanam'ke anusar bhi samey ke maapne ko taal kaha jata h.


Lay aur Taal - Sadharan shabdon me lay ka arth baraber gati athwa chaal hai. Ise is parkar samjha ja sakta h ki chalte samey ek sadharan vayakti ke kadam ek saman ya lagatar ek ke baad ek uthte hai. Ek vayakti ki sadharan batchit ek hi gati me hoti h.Kehne ka abhipray yeh hai ki koi bhi kriya jiski gati athwa chaal lagataar saman chalti rahe, wahan lay videyman hoti h.Lay hi samast sangeet ka aadhar h.Sangeet me gaane,bajane tha nachne ki kriyaon ki ek saman gati ko lay kehte hai. Chaal, gati, ridham, speed aur lay yeh sabhi ek hi kriya ke prayvachi shabd h.

Sangeet me sawar tha lay dono ka hi baraber mehtav hai. Sawar aur lay dono ke samanvey se hi gaayan -vaadan parbhavshali banta hai aur shrota bhi rasmagan hote h. Lay ke mukhey teen parkar h:1 vilambit lay,2 madey lay,3 druut lay.