Wednesday, 4 September 2013

Dhrupad Information

Dhrupad (Hindi: ध्रुपद ) is a vocal
genre in Hindustani classical
music , said to be the oldest still
in use in that musical tradition.
[1] Its name is derived from the
words dhruva and pada (verse),
where a part of the poem
(dhruva) is used as a refrain .[2]
The term may denote both the
verse form of the poetry and the
style in which it is sung. [3]
Abul Fazl , courtier and chronicler
at the court of the Emperor
Akbar , defines the dhrupad verse
form in his Ain-e-Akbari as "four
rhyming lines, each of indefinite
prosodic length ." Thematic
matter ranges from the religious
and spiritual (mostly in praise of
Hindu deities ) to royal
panegyrics, musicology and
romance. [4] Though Dhrupad is
basically a vocal tradition, its
musical aesthetics have been
adopted by many
instrumentalists. Not only by
various schools of Rudra Veena
players (Beenkars)but also by
other instrumentalists, who look
to Dhrupad for examples for
their instrumental developments
of raga, and go as far as to adapt
the format: a slow, unmetered
alaapa, Jhor, Jhala, to be
concluded with one or more
compositions in contrasting talas.
Ram Narayan and Hariprasad
Chaurasia, to name but two
acclaimed instrumentalists, pay
homage to Dhrupad in the way
they present a raga.

The ghazal

The ghazal (Arabic / Pashto /
Malay/ Persian / Urdu: ﻏﺰﻝ ; Hindi:
ग़ज़ल, Punjabi: ਗ਼ਜ਼ਲ , Nepali: गजल ,
Turkish : gazel , Bengali : গ়জ়ল,
Gujarati: ગ઼ઝલ) is a poetic form
consisting of rhyming couplets
and a refrain , with each line
sharing the same meter. A
ghazal may be understood as a
poetic expression of both the
pain of loss or separation and the
beauty of love in spite of that
pain. The form is ancient,
originating in 6th-century Arabic
verse. It is derived from the
Arabian panegyric qasida . The
structural requirements of the
ghazal are similar in stringency to
those of the Petrarchan sonnet.
In style and content it is a genre
that has proved capable of an
extraordinary variety of
expression around its central
themes of love and separation. It
is one of the principal poetic
forms which the Indo-Perso-
Arabic civilization offered to the
eastern Islamic world.
The ghazal spread into South Asia
in the 12th century due to the
influence of Sufi mystics and the
courts of the new Islamic
Sultanate. Although the ghazal is
most prominently a form of Dari
poetry and Urdu poetry, today it
is found in the poetry of many
languages of the Indian sub-
continent.
Ghazals were written by the
Persian mystics and poets Rumi
(13th century) and Hafiz (14th
century), the Azeri poet Fuzûlî
(16th century), as well as Mirza
Ghalib (1797–1869) and
Muhammad Iqbal (1877–1938),
both of whom wrote ghazals in
Persian and Urdu, and the
Bengali poet Kazi Nazrul Islam
(1899-1976). Through the
influence of Johann Wolfgang von
Goethe (1749–1832), the ghazal
became very popular in Germany
during the 19th century; the
form was used extensively by
Friedrich Rückert (1788–1866)
and August von Platen (1796–
1835). The Indian American poet
Agha Shahid Ali was a proponent
of the form, both in English and
in other languages; he edited a
volume of "real ghazals in
English".
It is common in ghazals for the
poet's name to be featured in
the last verse (a convention
known as takhallus).
Pronunciation
The Arabic word ﻏﺰﻝ ġazal is
pronounced [ˈɣazal] , roughly like
the English word guzzle, but with
the ġ pronounced without a
complete closure between the
tongue and the soft palate . In
India, the name sounds exotic, as
the voiced velar fricative (ġ
sound) is not found in native
Indo-Aryan words. This phoneme
is often replaced by average
Indo-Aryan and Dravidian
speakers with the voiced velar
stop /g/ or the murmured velar
stop /gʰ/. In English, the word is
pronounced / ˈ ɡ ʌ zəl/ [1] or /
ˈ ɡæ zæ l/ .[2]

Dhamar tala

Dhamar (Sanskrit धमार) is one
of the talas used in Hindustani
classical music . It is associated
with the dhrupad style and
typically played on the pakhawaj .
Dhamar tala has 14 beats
(matras) grouped asymmetrically
into a 5-2-3-4 pattern.
A song in dhrupad style set to
dhamar tala is also called a
dhamar. The text of a dhamar
concerns the antics of Krishna
teasing the milkmaids during the
Holi (hori) Spring Festival of
colours. It is considered a
relatively light and romantic
musical form.
The theka or syllabic pattern of
dhamar tala is:
1 2 3 4
5 6 7 8
9 10 11 12
13 14
क ध्धि ट
धि ट
धा ऽ क
त्ति ट
ति ट ता ऽ
ka ddhi Ta dhi
Ta dhaa - Ga
Di na Di Na
taa -
In counting out the beat, beats 1,
6, and 11 are clapped (tali), and
beat 8 is indicated by a wave of
the hand (khali):
Clap 2 3 4 5 | Clap 2 | Wave 2 3
| Clap 2 3 4 ||

Todi Raga

Todi (Hindi : तोडी) is a
Hindustani classical raga which
gave its name to the Todi thaat ,
one of the ten modes of
Hindustani classical music . Ragas
from the Todi raganga include
Todi (a.k.a. Miya ki Todi) itself,
Bilaskhani Todi , Bahaduri Todi,
and Gujari Todi.
The equivalent raga in Carnatic
music is Shubhapantuvarali . The
Carnatic raga Todi is the
equivalent of Bhairavi and does
not have any similarity to the
Hindustani Todi.
Aroha & Avaroha
Arohana
S r g M+ d N S' or
'd 'N S r g M+ d N S' or
S r g M+ d P, M + d N S' or
S r g M+ P, M + d N S'
Avarohana
S' N D P M+ G R S or
S N d P M+ d M+ g r g r S

Vadi and Samavadi
komal Dha and komal Ga
in ascent re, ga and dha are
intoned slightly low, and tivra ma
is very sharp. In descent the
intonaltion of all these notes is
normal
Pakad or Chalan
The distinctive phrase is r/g-\r\S,
where r may be subtly oscillated.
[3]
Pa is omitted in ascent, but
present and often sustained. [4]
Kaufmann mentions that some
musicians would call Todi with Pa
Miyan Ki Todi, but others would
see no difference between Todi
and Miyan Ki Todi.
Sometimes the ascent is
performed without Sa, starting
from Ni.

Gharana is a system of social organization

In Hindustani music , a gharānā is
a system of social organization
linking musicians or dancers by
lineage or apprenticeship, and by
adherence to a particular musical
style. A gharana also indicates a
comprehensive musicological
ideology. This ideology
sometimes changes substantially
from one gharana to another. It
directly affects the thinking,
teaching, performance and
appreciation of music.
The word gharana comes from
the Hindi word 'ghar', which
means 'family' or 'house'. It
typically refers to the place
where the musical ideology
originated; for example, some of
the gharanas well known for
singing khyals are: Agra, Gwalior,
Indore, Jaipur, Kirana, and
Patiala.
Vocal gharanas
Khyal gharanas
The gharana system in khyal was
rooted in the guru-shishya
tradition and was similar to the
Dhrupad Bani system. The
gharana system was greatly
influenced by the gradual fall of
the Mughal Empire, which forced
musicians to move from Delhi to
princely states such as Gwalior,
Lucknow, Hyderabad, Patiala and
Rampur.
The gharanas have distinct styles
of presenting the khyal — how
much to emphasize and how to
enunciate the words of the
composition, when to sing the
sthayi and antara, whether to
sing an unmetered alap in the
beginning, what kinds of
improvisations to use, how much
importance to give to the
rhythmic aspect, and so on.
However, an individual performer
from a gharana may choose to
borrow appealing stylistic aspects
of another gharana in his or her
gayaki.

Bhopali Classical Raga

Bhopali , also known as Bhoop,
Bhoopali or Bhupali, is a
Hindustani classical raga . It is a
pentatonic scale (uses 5 notes in
ascending and descending scale).
Most of the songs in this raga are
based on Bhakti rasa.
The same raga in Carnatic music
is known as Mohanam.
Theory
Writing about the musical theory
of Indian classical music is fraught
with complications. There is no
universally accepted set of rules
or formal method of writing
notations. However, the
Bhatkhandhe and Paluskar
paddhatis are the two ways of
writing down musical notations.
Indian music has always been
more of an aural tradition, and
written word has never been an
essential part of imparting talim
(training/knowledge).
Aroha & Avaroha
The scale of Bhopali uses only
Shuddh swaras .
Aroha (ascent): Sa Re Ga Pa
Dha Sa
Avaroha (descent): Sa Dha Pa
Ga Re Sa
Vadi & Samavadi
Vadi
Gandhar - Ga (here-after G but
not to be confused with note G
of western music notations)
Samavadi
Dhaivat - Dha (here-after D but
not to be confused with note D
of western music notations)
Pakad & Chalan
The Pakad (catchphrase that
often helps in identifying a raga)
is:
S R G R S D1 S R G or: S R G R S
D1 S R G P G D P G R S or: G R P
G G R S R D1 S or: G R S D1 S R G
R P G D P G R S Some chalans
(elaborations of the pakad) are:
1. S R G R S D1 S R G
2. S R G R S D1 P1
3. P1 D1 S R G R G
4. S R P G
5. G R S R G P
6. G P D P D D S’
7. P G P D P D S’ R’ G’ R’ G’
8. G’ R’ S’ D P G R S
Note: Normally written swaras
(individual notes) indicate the
middle octave. A swara
immediately followed by 1
indicates the mandra saptak
(lower octave) and ' indicates the
taar saptak (higher octave).
Bandish
This bandish is bound with
Teentaal (16 beats).
1 2 3 4| 5 6 7 8|9 10 11 12|13
14 15 16|
ASTHAYI:
D2 S D2 P |G2 R2 S R2|
G2 _ G2 P |G2 R2 S _ |
S R2 G2 P |R2 G2 P D2|
G2 P D2 P |G2 R2 S _ |
ANTARA:
G2 _ G2 G2|P _ D2 P|
S' _ S'S'|D3 R3 S' _|
G3 G3 R3 S'|R3 R3 S' D3|
S' _ D2 P |G2 R2 S _|
The Asthayi starts with the 9th
beat.

Purvi Thaat Raga

Purvi
Pūrvi, (पूर्वी in the Devanāgarī
script) sometimes transliterated
as Poorvi is a Thaat raga ; that is,
its notes represent the material
of a whole family of North Indian
ragas . Purvi has a deeply serious,
quiet and somewhat mystical
character. It is uncommon in
performances today.
Aroha & Avaroha
Arohana S r G M P d N S'
Thus: C D-flat E F-sharp G A-flat
B c
in German : C Des E Fis G As H C
in Aroha S and P are often
avoided, specially in fast taans .
Avarohana S' N d P M G r S
↑Jump back a section
Vadi & Samavadi
Ga and Ni
↑Jump back a section
Pakad or Chalan
{N S RG R G R M G M G R S

Sikhism, Hinduism and Islam

Sikhism, Hinduism and Islam, the
dominant religious faiths of
Punjab, each
have their distinct musical
repertoires,
functional in character and linked
to a
specific setting. The four divisions
of
Punjab's musical repertoire,
Sufiana
Qalam, qawwali, Gurmatt Sangeet,
bhakti sangeet, are rooted in
religious
experience. The Hindu kirtan, the
Muslim
milad and qawwali and the Sikh
vaar and
shabad kirtan are usually
performed by
trained musicians.
At the same time, a strong secular
tradition also exists in Punjab's folk
music.
Sufiyana Qalam
Although rooted in the classical
traditions
of Islamic mysticism as it
developed in
Arabia and Iran in the ninth and
eleventh
centuries, Sufism found wide
acceptance
in India in turn, the Sufi saints
were
influenced by the cultural traditions
of the
subcontinent.
The mahfil-e-sama, or the
"Assembly for
Listening" is essential to Sufi
practice.
Trained musicians guided by the
sheikh,
sing with the object of creating a
spiritual
bridge to the living spiritual guide,
to
departed saints, and ultimately to
God.
The aim is to achieve a spiritual
experience of intensity and
immediacy
that transcends conscious striving.
Over the centuries, this practice
has
engendered a vast corpus of poetry
articulating the mystical experience
and
the experience of the mystics.
Punjab has a strong Sufi tradition.
In the
four hundred years from the 14th
to the
18th when the Gurus were laying
the
foundations of the Sikh faith, the
Sufi
saints were also teaching. Indeed
the two
religious philosophies
complemented
each other. To this day the Punjab
countryside is dotted with the
mazars and
dargahs of Sufi saints. Typically the
shrines are small white structures
with a
bit of green trim and occasionally
figures
painted on the walls. In many cases
no
written records of the shrine exist
and
one must search out the oldest
inhabitants of a village to hear the
local
tradition of the shrine The local
people,
irrespective of their religion, look
after
these little shrines and constitute
the
following of the saint. Here is a
true
embodiment of the secular nature
of
bhakti.
Qalam means "pen" so Sufiana
Qalam
refers to writings of the Sufis. Their
lyrical
verses, called kafis constitute a
very old
form-perhaps the earliest poetic
composition in Punjabi.
Some schools of thought consider
the kafi
to have a chhand couplet form;
others
maintain that the kafi cannot be
bound in
the rigid format of any given lyrical
order.
The compositions of the Sufi saints
Shah
Hussain and Bullae Shah, are
usually
taken as the definitive model of the
kafi
but many of the varying lyrical
compositions of the Sikh gurus are
also of
the same type. Older non-Sufi
traditional
folk compositions support this
hypothesis.
Kafi is an Arabic word equivalent to
the
Sanskrit sthai, beginning of a song.
The
sthai is taken to be the theme of
the
entire kafi and is repeated over and
over.
This form has come to be
recognised as
the basic identification of the kafi
and sets
it apart from other folk
compositions. In a
kafi, the rahaoo tuk, central idea, is
repeatedly sung while in the
shabad,
hymn, it is sung only once and not
repeated. This repetition
distinguishes
the kafi from the shabad but in
terms of
content and basic musical form the
kafi
and the shabad are very similar.
In the earliest Sufi majlis gathering,
the
saint would lead his followers in
chanting
litanies in praise of God. The
versicle
would be sung by the saint and the
followers would return the one-line
response which constituted the
theme of
the composition. This repetition of
the
theme gave it the name kafi. A
typical
kafi is composed of several verses;
there
are no restrictions to the number
of
verses or their format.

Malkauns is a raga in Indian classical music

Malkauns is a raga in Indian
classical music . It is one of the
most ancient ragas of Indian
classical music. [1] The equivalent
raga in Carnatic music is called
Hindolam, not to be confused
with the Hindustani Hindol.
Etymology
The name Malkaush is derived
from the combination of Mal and
Kaushik, which means he who
wears serpents like garlands —
the god Shiva. However, the
Malav-Kaushik mentioned in
classical texts does not appear to
be the same as the Malkauns
performed today. [2] The raga is
believed to have been created by
goddess Parvati (the wife of
Shiva ) to calm Shiva, when the
lord Shiva was outraged and was
not calming down after Tandav in
rage of Sati 's sacrifice.
Malkaush belongs to Shaivait
musical school; in fact most
pentatonic ragas belong to
Shaivait musical school. [1]
↑Jump
back a
section
Arohana and Avarohana
Malkauns belongs to the Bhairavi
thaat . Its notes are Sa, komal Ga,
shuddh Ma, komal Dha, and
komal Ni. In Western classical
notation, its notes can be
denoted as: tonic, minor third,
perfect fourth, minor sixth and
minor seventh. In raga Malkauns,
Rishabh (Re - second) and
Pancham (Pa - perfect fifth) are
completely omitted. Its jaati is
audav-audav (five-five, that is,
pentatonic).
Arohana : 'n S g m d n S'
Avarohana : S' n d m g m g S, or
S' n d m g S
The ga used is actually ga
Sadharan (the rough minor third),
316 cent above Sa [3]
↑Jump back a section
Vadi and Samavadi
The vadi swara is Madhyam (Ma)
while the Samavadi swara is
Shadaj (Sa).
↑Jump back a section
Pakad or Chalan
Pakad: 'n S g m g S 'n S 'd 'n 'd 'm
'd 'n S

Jhaptal

Jhaptal is one of the most
famous talas of Hindustani music ,
after Teental. It presents quite a
different rhythmical structure
from teental, unlike which, it is
not symmetrical.
Arrangement
Jhaptal is a 10-beat pattern used
in raga exposition. It has ten
beats in four divisions (vibhag ), of
2-3-2-3, the third of which is the
khali, or open division. To follow
the tal the audience claps on the
appropriate beat, which in jhaptal
is beats 1, 3 and 8 (the first beat
in each full division). A wave of
the hand indicates beat 6, the
first beat of the khali section.
Series of Claps and Waves: clap,
2, clap, 2, 3, wave, 2, clap, 2, 3
↑Jump back a section
Theka
It has a characteristic pattern of
bols (theka).
The Theka for Jhaptal
Dhi Na | Dhi Dhi Na |
x 2
Ti Na | Dhi Dhi Na ||
o 3
Note the bols used for the first
beat of each division: Dhi, is
played at the beginning of the
first, second and final divisions;
for the khali section, Na - a right
hand bol - is used to indicate that
the division is open.

Raga Jaijaivanti

Raga Jaijaivanti
Raga Jaijaivanti also spelled as
Jaijaiwanti is a rāga [1] in
Hindustani classical music in
Khamaj thaat . According to the
Guru Granth Sahib , this raga is a
mixture of two other ragas -
Bilaval and Sorath. This raga has
not been mentioned in any
ancient Indian classical scriptures
on music. It is also not
mentioned in the ragamalas at
the end of Granth Sahib. [2]
Features
Raga Jaijaivanti is sung during the
first prahar of the night - from six
to nine in the evening. Its season
of recitation is summer or
grishma. It is noted to have been
composed by Guru Tegh
Bahadur . [2]
↑Jump back a section
Composition
Aaroha: Re ga re sa, re ga, ma pa
dha pa, ni sa
Avroha: Sa ni dha pa, dha ma ga
re, re ga re sa

Dhanasari or Dhanashree

Dhanasari
Dhanashree is an Indian
classical raga that appears
in the Sikh tradition from
northern India and is part
of the Guru Granth Sahib .
Every raga has a strict set
of rules which govern the
number of notes that can
be used; which notes can
be used; and their interplay
that has to be adhered to
for the composition of a
tune.
Raga Dhanashree appears
in the Ragmala as a ragini
of Malkauns and currently
is a member of the Kafi
thaat. It closely resembles
Bhimpalasi in musical
content but the vadis and
moods are different.
Dhanashree is performed
in the early afternoon and
presents a cheerful, happy
mood. It provided the
setting for hymns by Guru
Nanak, Guru Amar Das ,
Guru Ram Das, Guru Arjan
and Guru Tegh Bahadar for
a total of 101 hymns.
The following represents
the order of notes that can
be used on the ascending
and descending phase of
the composition and the
primary and secondary
notes:
Aroh: Sa Ga Ma Pa Ni Sa
Avroh: Sa Ni Dha Pa Ma
Pa Ga Re Sa
Vadi: Pa
Samvadi: Sa
Pa is given considerable
emphasis and Ni and Pa
receive sliding approaches,
a characteristic of this
raga. The pentatonic ascent
provides some of the
melodic features of this
raga.

Devagandhari

Devagandhari
(pronounced devagāndhāri)
is a raga (musical scale) in
Indian classical music. In
the carnatic classical
music , Devagandhari is a
janya raga (derived scale),
whose melakarta raga
(parent scale, also known
as janaka ) is
Shankarabharanam , 29th in
the 72 Melakarta raga
system.
It is also there in the Sikh
tradition of northern India
and is part of the Guru
Granth Sahib.
In Carnatic music
Structure and Lakshana
Ascending scale with
Shadjam at C
Descending scale with
Shadjam at C
Its ārohaṇa-avarohaṇa
structure (ascending and
descending scale) is as
follows (see swaras in
Carnatic music for details
on below notation and
terms):
ārohaṇa : S R2 M1 P D2
S
avarohaṇa : S N3 D2
(N2, D2) P M1 G3 R2 S
Devagandhari ragam is an
owdava-vakra-sampurna
raga meaning, in arohana 5
swaras come (so it is called
owdava ) and in avarohana
all swaras come (so
sampurna ), and there is a
"zigzag" pattern of notes
(so vakra ). The notes used
in this ragam are shadjam,
chatushruti rishabham,
antara gandharam,
shuddha madhyamam,
panchamam, chatushruti
dhaivatam and kakili
nishadam. This ragam
sometimes includes the
kaishika nishadam ( anya
swara – a note external to
the scale, making this a
bhashanga ragam).
The closest raga to this one
is Arabhi. Some of the
things that makes Arabhi
different (though both
share the same ascending
and descending scale, in
terms of basic notation)
are:
Devagandhari is sung
with gamakas and vilambita
kala prayogas (usages with
elongated notes) [1]
Devagandhari is sung
with deergha gandharam
(elongated G3) [1]
Devagandhari is a
bhashanga raga, and
certain prayogas use the
kaishika nishadam: S N3 D
N2 , , D P

Light music is a generic term

Light music is a generic
term applied to a mainly
British musical style of
"light" orchestral music,
which originated in the
19th century. Its heyday
occurred during the
mid‑20th century and
continues until the present
day. [1][2]
The style is a less "serious"
form of Western classical
music , featuring through-
composed, usually shorter
orchestral pieces and
suites designed to appeal
to a wider audience than
more serious compositions.
The form was especially
popular during the
formative years of radio
broadcasting, with stations
such as the BBC Light
Programme featuring a
playlist largely consisting of
light compositions.
Occasionally known as
mood music or concert
music, light music is often
grouped with the easy
listening genre, although
this designation is
misleading. [3] Although
mainly a British
phenomenon, light music
was also popular in the
United States and in
continental Europe , and
many compositions in the
genre are still familiar
through their use as film,
radio and television
themes.

Rupak Tala

Rupak Tala (rupak tal) is a
popular tala in Hindustani music
that is common in Bhajans and
Geets.[1] It has seven matras
(beats) in three vibhags
(divisions). Unlike the popular
Tintal, the vibhags of Rupak Tala
are not of equal length. Also,
both the khali and taali of Rupak
Tala fall on the first matra.
Aavartan
The aavaratan (cycle) of Rupak
Tala has three vibhags. The first
vibhag has three matras and both
the second and third vibhags
have two matras. Sam is on the
first matra of the first vibhag. The
aavaratan of Rupak Tala may be
written as follows:
Vibhag One 1 2 3
Vibhag Two 4 5
Vibhag Three 6 7
It is important to note that the
empty 'cells' in the above table
at the end of vibhags two and
three are not rests. Each number
is a whole matra of equal length.
↑Jump back a section
Clap & wave
Using the 'Clap & Wave' system
can be problematic for Rupak
Tala. Traditionally one claps on
sam, or taali, and waves on khali.
The first matra of Rupak Tala,
however, is both taali and khali.
If the clap were to be present on
sam then Rupak Tala may be
confused for a similar tala of
seven matras, Tivra Tala, that has
identical vibhags but differs in
that the first matra is taali.
↑Jump back a section
Examples
There a numerous examples of
Rupak Tala that differ based upon
the instrument used. The
following examples apply for the
tabla.
Theka
The most common theka for
Rupak tala contains the bols 'Tin',
'Na', and 'Dhin' (the
transliteration of these bols may
differ quite a lot among
individuals). This theka is
composed in the following
manner by gautam dayal
Prakar
Prakars are fairly open to the
individual performer's flair. That
being said, however, the
following is an example of three
common Rupak Tala prakars.
Tin Tin Na | Dha Dha Tirkit | Dha
Dha Tirkit
Ti Ti na | Dina | Dina

Thumri Raga

Thumrī ( Devnagari: ठुमरी,
Nastaliq: ﭨﮭﻤﺮﯼ ) is a common
genre of semi- classical Indian
music .
The text is romantic or devotional
in nature, and usually revolves
around a girl's love for Krishna .
The lyrics are usually in Uttar
Pradesh dialects of Hindi called
Awadhi and Brij Bhasha . Thumri
is characterized by its sensuality,
and by a greater flexibility with
the raga .
Thumrī is also used as a generic
name for some other, even
lighter, forms such as Dadra, Hori ,
Kajari, Saavan, Jhoola , and Chaiti ,
even though each of them has its
own structure and content —
either lyrical or musical or both
— and so the exposition of these
forms vary. Like Indian classical
music itself, some of these forms
have their origin in folk literature
and music.
Format
Some of the most commonly
used ragas are Pilu, Kafi, Khamaj,
Gara, Tilak Kamod and Bhairavi.
The compositions are usually set
to kaherava taal of 8 beats, addha
tal of 16 beats, dipchandi of 14
beats or jat of 16 beats and in
"dadra' tal of 6 beats.
↑Jump back a section
Origins
Thumrī arose in popularity during
the 19th century in the Lucknow
court of nawab Wajid Ali Shah . At
that time it used to be a song
sung by courtesans accompanied
by dance. That was the bandish
ki thumri or bol bant ki thumri.
When this style of thumrī went
out of vogue at the turn of the
20th century, a new style
became more popular, which is
known as bol banao, sung in
Varanasi . Since Varanasi is to the
east (poorab) of Lucknow, the
new style became known as
Poorab ang or eastern style
thumrī. [1]
↑Jump back a section
Noted Thumri artists
Purab Ang
Famous artists of the 'Purab Ang'
thumri' of the Benaras gharana or
Banaras gayaki are Badi Motibai,
Rasoolan Bai, Siddheshwari Devi,
Girija Devi and Pandit Channulal
Mishra .[2]
Other famous singers of thumri
are Gauhar Jan, Begum Akhtar ,
Shobha Gurtu , Noor Jehan and
Prabha Atre . Shobha Gurtu is
often regarded as the thumri
queen. The bol banao style has a
slow tempo and is concluded by a
laggi, a faster phase where the
tabla player has some freedom of
improvisation.
Another stalwart in the genre of
thumri was Naina Devi, who was
married to a royal family but later
devoted her life to the singing of
the song of Tawaifs. For a
member of the royal family to
take such a step in those days
meant fighting countless social
stigmas that had enough power
to totally alienate someone from
the society, but she had the
support of her husband.[3]
Classical Thumri
Some khyal singers took an
interest in thumrī and sang it
their own way, as in the case of
Abdul Karim Khan, Nazakat-
Salamat Ali Khan, Barkat Ali Khan,
Bade Ghulam Ali Khan, Bhimsen
Joshi , and Prabha Atre [2]
Today thumrī is sometimes sung
at the end of khyal concerts as a
concluding item. Besides the
tabla and the tanpura , other
typical instruments in thumri are
sarangi, and swarmandal

Music of India includes multiple varieties of folk, popular, pop, classical music

The music of India includes
multiple varieties of folk , popular ,
pop , classical music and R&B .
India's classical music tradition,
including Carnatic and Hindustani
music , has a history spanning
millennia and developed over
several eras. Music in India
began as an integral part of socio-
religious life and that Indian
music is essentially melodic:
sounds follow one another
expressing an emotional state in
an aesthetic unity. [1]
Classical music
Main article: Indian classical
music
Two main traditions of classical
music are Carnatic music, found
predominantly in the peninsular
regions, and Hindustani music,
found in the northern and central
regions. [2] The basic concepts of
this music includes Shruti, Swara,
Alankar, Rāga, and Tāla. Its tonal
system divides the octave into 22
segments called shrutis, not all
equal but each roughly equal to
one quarter of a whole tone of
Western music. Melody is based
on the system of ragas , which are
melody types used as the basis
for improvisation.
Hindustani music
Main article: Hindustani classical
music
Hindustani music tradition was
developed around 13th and 14th
centuries AD[3] The practice of
singing based on notes was
popular even from the Vedic
times where the hymns in Sama
Veda, a sacred text, were sung as
Samagana and not chanted.
Developing a strong and diverse
tradition over several centuries,
it has contemporary traditions
established primarily in India but
also in Pakistan and Bangladesh.
In contrast to Carnatic music, the
other main Indian classical music
tradition originating from the
South, Hindustani music was not
only influenced by ancient Hindu
musical traditions, historical Vedic
philosophy and native Indian
sounds but also enriched by the
Persian performance practices of
the Mughals . Classical genres are
dhrupad , dhamar , khyal , tarana
and sadra

Asees Singh Teen Taal ke bol

Asees Singh
Teen Taal ke bol
Teen tal is a very famous tal. Every
tabla
student learn this tal and Kayda
Palta is
learnt to make his or her hand
perfect
for playing tabla with music and
dance.
Teen tal has 16 matras (beats)
When it
is written on paper it has four part
of 4
beats. First beat place is called
'Sam'
5th beat is called 2nd taali 9th beat
is
'Khali ' and 13th beat is another
taali
means 3rd Taali. We can show the
Teen
taal by Taali or claps and putting
finger
on hand. Some people ask a
question
why this tal is called teen tal?
Answer is
- There are three taali(s) in Teen
Taal
Theka on 1st 5th and 13th maatra
or
beat so it is called teen taal . 9th
place
is shown as Khali hand is moved on
air to
show khali. Sam is shown by a
cross
Khali is shown by 0 and taali is
shown by
its number. The notation of the
taal is
written according to Bhatkhande
Swarlipi Method.
Theka of Teen Tal is like this:
Dha Dhin Dhin Dha |
Dha Dhin Dhin Dha |
x 2
Dha Tin Tin Ta |
Ta Dhin Dhin Dha |
0

Omkarnath Thakur

Omkarnath Thakur (June 24,
1897 - December 29, 1967) was
an influential Indian educator,
musicologist, and Hindustani
classical singer. He is famously
known as "Pranav Rang", his pen-
name. A disciple of classical
singer Vishnu Digambar Paluskar
of Gwalior gharana, he became
the principal of Gandharva
Mahavidyalaya , Lahore, and later
went on become the first dean of
the music faculty at Banaras
Hindu University .
Early life and training
Thakur was born 1897 in a Jahaj
village [1] in the Princely State of
Baroda (5 km from Khambhat in
present day Anand District ,
Gujarat [3] ), into a poor military
family. His grandfather
Mahashankar Thakur was had
fought in the Indian Rebellion of
1857 for Nanasaheb Peshwa . His
father, Gaurishankar Thakur was
also in the military, employed by
Maharani Jamnabai of Baroda,
where he commanded 200
cavalrymen. [4] The family moved
to Bharuch in 1900, though soon
the family faced financial
difficulties, as his father left the
military to became a renunciate
(sanyasi ), leaving his wife to run
the household, thus by the age
of five Thakur started helping her
out by doing various odd jobs, in
mills, Ramlila troupe and even as
a domestic help. When he was
fourteen his father died. [4]
Impressed by his singing Thakur
and his younger brother Ramesh
Chandra were sponsored by a
wealthy Parsi philanthropist
Shahpurji Mancherji Dungaji in
circa 1909 to train in Hindustani
classical music in the Gandharva
Mahavidyalaya , a music school in
Bombay, under classical singer
Vishnu Digambar Paluskar .[5]
Thakur soon became an
accomplished singer in the style
of the Gwalior gharana started
accompanying his guru and other
musicians. Though later on in his
career, he developed his own
distinct style. [5] Eventually, he
made his concert debut in 1918,
though continued his training
under his guru, Paluskar, until his
death in 1931. [2]
↑Jump back a section
Career
Thakur was made the principal of
a Lahore branch of Paluskar's
Gandharva Mahavidyalaya in
1916. Here he became
acquainted with the Patiala
gharana singers like Ali Baksh and
Kale Khan, paternal uncle of Bade
Ghulam Ali Khan. In 1919, he
returned to Bharuch and started
his own music school, Gandharva
Niketan. During the 1920s,
Thakur worked for the non-
cooperation movement of
Mahatma Gandhi on a local level,
as he became the President of
Bharuch District Congress
Committee of Indian National
Congress .[5] His performances of
patriotic song Vande Mataram
were a regular feature of annual
sessions of the Indian National
Congress .[6] Thakur toured
Europe in 1933 and became one
of the first Indian musicians to
perform in Europe. During this
tour, he performed privately for
Benito Mussolini.[7] Thakur's
wife Indira Devi died the same
year and he began to concentrate
exclusively on music.
Thakur's work as a performer and
musicologist led to the creation
of a music college at Banaras
Hindu University that emphasized
both, here he was first dean of
the music faculty. [2] He wrote
books on Indian classical music
and its history. Thakur's work is
criticized in contemporary music
literature as ignorant of the
contribution of Muslim musicians,
which he blamed for
deteriorating classical
music. [ citation needed ]
[neutrality is disputed ] Thakur
performed in Europe until 1954
and received the Padma Shri in
1955 [8] and the Sangeet Natak
Akademi Award in 1963. [9] He
retired in 1963 and was awarded
honorary doctorates from
Banaras Hindu University in 1963
and Rabindra Bharati University
in 1964. Having survived a heart
attack in 1954, he suffered a
stroke in July 1965, which left
him partially paralyzed for the
last two years of his life. [2]
All India Radio (Akashvani)
Archives has released double
album of his music, which also
includes his rendition of Vande
Mataram performed at the
Parliament house midnight
function on the eve of India's
independence in 1947.

HINDUSTANI MUSIC LOVERS OF KERALA

*HINDUSTANI MUSIC LOVERS OF
KERALA*
Sadasivan KM > *HINDUSTANI
MUSIC LOVERS OF KERALA*
TRIBUTE TO USTAD VILAYAT KHAN,
INDIA'S WELL KNOWN SITAR
MAESTRO ON HIS BIRTH
ANNIVERSARY TODAY.
Born: August 28, 1928
Died: March 13, 2004
Vilayat Khan stands out as one of
the greatest sitarists of our era. He
was born into a musical family on
Aug 28, 1928 in the village of
Gauripur (present day Bangladesh).
In his life, he emerged to become
one of the most influential
musicians of the 20th century.
He was born and raised into a
family of musicians. His father was
Ustad Inayat Hussain Khan Sahib, a
famous sitarist, and his grandfather
Ustad Imdad Hussain Khan Sahib
was a famous rudra vina player.
Family responsibilities came to
Vilayat Khan at an early age. He
lost his father at the age of 13, and
the job of looking after his family
fell to him.
In the 1930's, he learned the art of
sitar under his maternal uncle,
Zinda Hussain Khan. It was during
this period that he developed the
"Gayaki Ang" which became his
trademark. In this style, the sitar
imitates the vocal forms such as
kheyal.
Vilayat Khan's professional career
was extensive. He made several
international tours, he has
numerous recordings, and has
scored music for several films,
including Satyajit Ray's "Jalsagar".
However, Vilayat Khan's
professional career was not
without controversy, much of
which was a result of his steadfast
adherence to his principles. He was
a longtime critic of the political
machinations that were behind the
awarding of many of India's
honors. He refused the
Padmabhushan (one of India's top
civilian honors), and was a
longtime critic of the manner in
which All India Radio was run. The
only title that he ever embraced
was the title Aftab-e-Sitar (Sun of
Sitar).
Vilayat Khan taught or otherwise
influenced many of of today's
prominent musicians. These
include Vilayat Khan's two sons
Ustad Shujaat Khan, and Hidyat
Khan, as well as Pdt. Arvind Parikh.
Even Vilayat Khan's younger
brother, Ustad Imrat Khan (sitar
and surbahar) was taught by him in
his younger days. It should also be
noted that Vilayat Khan's nephew
Rais Khan is also a famous sitarist.
Vilayat Khan died of lung cancer at
the Jaslok Hospital in Mumbai on
March 13th, 2004. He was 75 years
of age.

Ahir Bhairav is a Hindustani classical raga

Ahir Bhairav is a Hindustani
classical
raga . It is a mixture of Bhairav and
the
ancient but now rare raga Ahiri or
Abhiri,
[1] or perhaps a mixture of Bhairav
and
Kafi .[2]
Theory
Arohana and avarohana
Arohana
S r G m P D n S'
Avarohana
S' n D P m G r S
Key:
S, R, m, P, D, N: shuddha (natural);
r, g, d, n : komal (flat);
M: teevra (sharp)
Pa and Sa are sometimes avoided
in
ascending [Arohan].. The descend
can be
direct, but is often expressed as S'
n D P
m, G m Gr ~ S with a slight
oscillation on
komal re to express the character
of
Bhairav [1]
Vadi and samavadi
Vadi
ma
Samavadi
Sa
But Ga, Pa and Dha are also
frequently
sustained.
Pakad or Chalan
S, r G M, G M r, ṇ Ḍ, ṇ r S
| komal Ni, shuddha Dha, komal
Ni, komal
Re, Sa | is the most characteristic
run,
where the Ni and Dha belong to the
lower octave and the Re and Sa are
from
the middle octave. There is typically
some
andolan/oscillation at the flattened
second (komal Re).
Organization and relationships
Also there may be impressions of
Kafi, the
image of Ahir Bhairav is easily
maintained
with the characteristic passage ṇ Ḍ
ṇ/r~ S
[1] Specially the characteristic
Bhairav
andolan (oscillation) on komal re.
Sometimes shuddha Ni is used in
the
lower octave to emphazise the
Bhairav
character. [3]
The Carnatic music equivalent to
this raga
is Chakravakam.
↑Jump back a section
Behavior
Ahir Bhairav is typical uttarang
raga, which
means emphasis is on the upper
tetrachord.
Samay (Time)
The second Prahar of the morning,
around
6 - 9 AM.

Sadarang Niyamat Khan

Sadarang
Sadarang
Birth name
Niyamat Khan
Born
1670
Origin
India
Died
1748
Genres
Hindustani classical music
Occupations
Hindustani classical music
composer
Sadarang (1670–1748) was the pen
name of the Hindustani musical
composer
and artist Niyamat Khan .[1]
Sadarang
was active in the eighteenth
century. He
and his nephew Adarang changed
the
Khayal style of Hindustani music
into the
form performed today. He served
in the
court of Mughal Emperor
Muhammad
Shah (ruled 1719-1748). [2]
Sadarang and
Adarang remain influential in
Hindustani
classical music, mainly through
their
compositions.

Music is an art form whose medium is sound and silence

Music is an art form whose
medium is sound and
silence. Its common
elements are pitch (which
governs melody and
harmony), rhythm (and its
associated concepts tempo,
meter , and articulation),
dynamics, and the sonic
qualities of timbre and
texture . The word derives
from Greek μουσική
( mousike ; "art of the
Muses ").[1]
The creation, performance ,
significance, and even the
definition of music vary
according to culture and
social context. Music
ranges from strictly
organized compositions
(and their recreation in
performance), through
improvisational music to
aleatoric forms. Music can
be divided into genres and
subgenres, although the
dividing lines and
relationships between
music genres are often
subtle, sometimes open to
personal interpretation,
and occasionally
controversial. Within the
arts , music may be
classified as a performing
art, a fine art, and auditory
art. It may also be divided
among art music and folk
music . There is also a
strong connection between
music and mathematics. [2]
Music may be played and
heard live, may be part of a
dramatic work or film , or
may be recorded.
To many people in many
cultures, music is an
important part of their way
of life. Ancient Greek and
Indian philosophers
defined music as tones
ordered horizontally as
melodies and vertically as
harmonies. Common
sayings such as "the
harmony of the spheres"
and "it is music to my
ears" point to the notion
that music is often ordered
and pleasant to listen to.
However, 20th-century
composer John Cage
thought that any sound can
be music, saying, for
example, "There is no
noise, only sound." [3]
Musicologist Jean-Jacques
Nattiez summarizes the
relativist, post-modern
viewpoint: "The border
between music and noise is
always culturally defined—
which implies that, even
within a single society, this
border does not always
pass through the same
place; in short, there is
rarely a consensus ... By all
accounts there is no single
and intercultural universal
concept defining what
music might be." [4]
History
Further information:
History of classical music
traditions
Prehistoric eras
Main article: Prehistoric
music
Prehistoric music can only
be theorized based on
findings from paleolithic
archaeology sites. Flutes
are often discovered,
carved from bones in which
lateral holes have been
pierced; these are thought
to have been blown at one
end like the Japanese
shakuhachi. The Divje Babe
flute, carved from a cave
bear femur , is thought to
be at least 40,000 years
old. Instruments such as
the seven-holed flute and
various types of stringed
instruments, such as the
Ravanahatha, have been
recovered from the Indus
Valley Civilization
archaeological sites. [5]
India has one of the oldest
musical traditions in the
world—references to
Indian classical music
( marga ) are found in the
Vedas , ancient scriptures
of the Hindu tradition. [6]
The earliest and largest
collection of prehistoric
musical instruments was
found in China and dates
back to between 7000 and
6600 BC. [7] The Hurrian
song , found on clay tablets
that date back to
approximately 1400 BC, is
the oldest surviving notated
work of music.

Indian classical music - The origins

Indian classical music
refers to the art music of
the Indian subcontinent.
The origins of Indian
classical music can be
found in the Vedas , which
are the oldest scriptures in
the Hindu tradition. Indian
classical music has also
been significantly
influenced by, or
syncretised with, Indian
folk music, and Hindustani
music has also been
influenced by Persian
music. The Samaveda , one
of the four Vedas,
describes music at length.
The Samaveda was derived
from the Rigveda so that its
hymns could be sung as
Samagana. These hymns
were sung by Udgatar
priests at sacrifices in
which the Soma ritual
drink, clarified and mixed
with milk and other
ingredients, was offered in
libation to various deities.
This chanting style evolved
into jatis and eventually
into ragas . Bharat 's
Natyashastra was the first
treatise laying down
fundamental principles of
dance , music, and drama.
Indian classical music is
both elaborate and
expressive. Like Western
classical music , it divides
the octave into 12
semitones of which the 7
basic notes are, in
ascending tonal order, Sa
Re Ga Ma Pa Dha Ni Sa for
Hindustani music and Sa Ri
Ga Ma Pa Da Ni Sa for
Carnatic music , similar to
Western music's Do Re Mi
Fa Sol La Ti Do . However,
Indian music uses just-
intonation tuning, unlike
most modern Western
classical music, which uses
the equal-temperament
tuning system. Also, unlike
modern Western classical
music, Indian classical
music places great
emphasis on improvisation.
Indian classical music is
monophonic in nature and
based around a single
melody line, which is
played over a fixed drone.
The performance is based
melodically on particular
ragas and rhythmically on
talas . Because of the focus
on exploring the raga,
performances have
traditionally been solo
endeavors, but duets are
gaining in popularity.
Notation system
Indian music is
traditionally taught via oral
methods and, until the
20th century, did not
employ notations as the
primary media of
instruction, understanding,
or transmission. The rules
of Indian music and
compositions themselves
are taught from a guru to a
shishya, in person. Various
Indian music schools
follow notations and
classifications (see
melakarta and thaat ); these
are generally based on a
notation system created by
Vishnu Narayan
Bhatkhande.
↑Jump back a section
Hindustani music
Main article: Hindustani
classical music
Hindustani music is mainly
found in North India. Khyal
and Dhrupad are its two
main forms, but there are
several other classical and
semi-classical forms. There
is a significant amount of
Persian influence in
Hindustani music in terms
of the instruments, style of
presentation, and ragas
such as Hijaz Bhairav,
Bhairavi, Bahar, and
Yaman. Also, as is the case
with Carnatic music ,
Hindustani music has
assimilated various folk
tunes. For example, ragas
such as Kafi and Jaijaiwanti
are based on folk tunes.
Players of the tabla, a type
of drum, usually keep the
rhythm, an indicator of
time in Hindustani music.
Another common
instrument is the stringed
tanpura, which is played at
a steady tone (a drone)
throughout the
performance of the raga ,
and which provides both a
point of reference for the
musician and a background
against which the music
stands out. The task of
playing the tanpura
traditionally falls to a
student of the soloist.
Other instruments for
accompaniment include the
sarangi and the
harmonium .
The performance usually
begins with a slow
elaboration of the raga,
known as alaap. This may
be very short (less than a
minute) or up to 30
minutes depending on the
preference of the musician.
In vocal music, the alaap is
followed by a "bandish',
generally accompanied by
the tabla, around which the
raga is improvised. In the
case of instrumental
music, the alaap can be
followed by a more
rhythmical piece know as
"jod" and subsequently a
piece in fast tempo called
"" jhala "; the tabla does not
join the musician in alaap,
jod or jhala. The
counterpart of the bandish
in instrumental music is
known as the "gat". The
bandish or gat is initially
sung or played in slow
tempo known as "vilambit
laya" to be followed by
medium tempo known as
"Madhya laya" which in
turn may be followed by a
composition in fast tempo
known as "drut gat". The
instrumentalist may finally
play a jhala accompanied
by the tabla.
↑Jump back a section
Carnatic music
Main article: Carnatic Music
Carnatic music, from South
India , tends to be more
rhythmically intensive and
structured than Hindustani
music. Examples of this are
the logical classification of
ragas into melakarthas,
and the use of fixed
compositions similar to
Western classical music.
Carnatic raga elaborations
are generally much faster
in tempo and shorter than
their equivalents in
Hindustani music. In
addition, accompanists
have a much larger role in
Carnatic concerts than in
Hindustani concerts.
Today's typical concert
structure was put in place
by the vocalist Ariyakudi
Ramanuja Iyengar . The
opening piece is called a
varnam , and is a warm-up
for the musicians. A
devotion and a request for
a blessing follows, then a
series of interchanges
between ragams
(unmetered melody) and
thaalams (the
ornamentation, equivalent
to the jor ). This is
intermixed with hymns
called krithis. The pallavi or
theme from the raga then
follows. Carnatic pieces
also have notated lyrical
poems that are reproduced
as such, possibly with
embellishments and
treatments according to
the performer's ideology.
Primary themes include
worship, descriptions of
temples, philosophy, and
nayaka-nayika (Sanskrit
"hero-heroine") themes.
Tyagaraja (1759–1847),
Muthuswami Dikshitar
(1776–1827) and Syama
Sastri (1762–1827) are
known as the Trinity of
Carnatic music, while
Purandara Dasa (1480–
1564) is the father of
Carnatic music.
↑Jump back a section
Instruments
Instruments typically used
in Hindustani music include
the sitar , sarod, surbahar,
veena, tanpura , bansuri ,
shehnai, sarangi, violin ,
santoor, pakhavaj and
tabla. Instruments typically
used in Carnatic music
include venu , gottuvadyam,
harmonium , veena ,
mridangam, kanjira ,
ghatam and violin.
The fundamental
authoritative work on the
subject of Indian
instruments, Bharatiya
Sangeet Vadya , was based
on years of research
carried out by Dr. Lalmani
Misra .
↑Jump back a section
Scholars
Ancient texts give
fundamental rules of
Indian music but the
modern writings of
Omkarnath Thakur ,
S.N.Ratanjankar, Lalit
Kishore Singh, Lalmani
Misra , Acharya Brahaspati,
Thakur Jaidev Singh, R. C.
Mehta, Premlata Sharma,
Subhadra Choudhary,
Indrani Chakravarty, Ashok
Ranade, Aban E. Mistry,
and contemporary ones of
Pushpa Basu, Prabha Atre,
Ragini Trivedi, Ravi Sharma,
Swatantra Sharma,
Saubhagyavardhan
Brahaspati, Suneera
Kasliwal, and the like have
given a rigorous basis to
the Indian music system.
Besides these, scholars
from other streams[1] have
also written about Indian
music. There are a number
of biographies of Indian
musicians [2] although
some critics [3] feel that
Indian biographers have
not paid due attention to
the music. [4][5]
↑Jump back a section
Vocalists
Indian classical music
tradition recognizes
historic musicians whose
contributions may be
legendary: Tansen , court
musician of the Mughal
Emperor Akbar, Baiju
Bawra, court musician of
Man Singh I, Amir
Khusrow, often credited
with the creation of the
khyal and tarana, and
Sadarang , court musician
of Muhammad Shah and
another possible creator of
the khyal . Modern classical
vocalists have often been
recognized by the Indian
government through the
Indian honours system and
the Sangeet Natak Akademi
Award and Fellowship .
Dhrupad singers include
the senior and junior Dagar
Brothers and Gundecha
Brothers . Carnatic vocalists
include Ariyakudi Ramanuja
Iyengar , Chembai
Vaidyanatha Bhagavathar ,
D. K. Pattammal , G. N.
Balasubramaniam , M.
Balamuralikrishna , M. S.
Subbulakshmi,
Semmangudi Srinivasa Iyer .
Khyal vocalists include
Abdul Karim Khan, Abdul
Wahid Khan, Amir Khan,
Bade Ghulam Ali Khan ,
Basavaraj Rajguru ,
Bhimsen Joshi , D. V.
Paluskar , Faiyaz Khan,
Gangubai Hangal , Hirabai
Barodekar, Kesarbai Kerkar,
Kishori Amonkar, Shruti
Sadilokar Katkar, Ashwini
Bhide Deshpande , Kumar
Gandharva , Mallikarjun
Mansur , Mogubai Kurdikar ,
Nazakat and Salamat Ali
Khan, Nivruttibua Sarnaik,
Omkarnath Thakur , Prabha
Atre, Rashid Khan , Roshan
Ara Begum, Sharafat
Hussein Khan, Ulhas
Kashalkar , Jitendra
Abhisheki and Vasantrao
Deshpande.
↑Jump back a section
Instrumentalists
Allauddin Khan was a
versatile instrumentalist.
He trained his son and
sarod player Ali Akbar
Khan, his daughter and
surbahar player Annapurna
Devi , sitarists Nikhil
Banerjee and Ravi Shankar ,
the flautist Pannalal Ghosh ,
and the violinist V. G. Jog.
Younger-generation sitar
players include
Chandrakant Sardeshmukh,
Budhaditya Mukherjee and
Shahid Parvez. Among the
list of younger-generation
flautists are eminent
names such as Vijay Raghav
Rao and Hariprasad
Chaurasia.
The name Bismillah Khan is
synonymous with that of
the shehnai . Zia Mohiuddin
Dagar and Asad Ali Khan
were known for their
proficiency with the Rudra
veena. Lalmani Misra
revived Vichitra Veena
along with creating
Misrabani – a tantrakari
style suited to string
instruments.
Alla Rakha made the tabla
popular in the West with
Ravi Shankar . His son Zakir
Hussain is also a well-
known tabla player.
Among the southern
classical musicians, U.
Srinivas is known for his
introduction of the
mandolin to Carnatic
classical music. Other well
established Carnatic
instrumentalists are Lalgudi
Jayaraman, the late
Kunnakudi Vaidyanathan ,
T.N. Krishnan, L.
Subramaniam, M.S.
Gopalakrishnan, and the
duo of Kumaresh and
Ganesh, all known for their
violin performances.
↑Jump back a section
Status in the 21st Century
Indian classical music is
seen by some to be going
out of favor gradually and
is being replaced by Pop
music , especially music
from the Indian film
industry. [6] Another
emergent trend of the last
several decades has been
that of fusion music , where
several genres such as
khyal and western pop
music are intermixed to
appeal to a wider audience.
The Late Pandit Ravi
Shankar was one of the
earliest to have
collaborated with western
musicians. [7]
Nonetheless, several
organizations continue to
promote this genre. Some
of them include Sangeet
Sankalp, [8] which was
established in 1989[9] and
SPIC MACAY , which was
established in 1977 and has
more than 500 chapters in
India and abroad. [10][11]
SPIC MACAY holds around
5000 events every year
related to Indian classical
music and dance.

Pandit Vishnu Narayan Bhatkhande

Pandit Vishnu Narayan
Bhatkhande (August 10,
1860 – September 19, 1936)
was an Indian musicologist
who wrote the first modern
treatise on Hindustani
Classical Music (The north
Indian variety of Indian
classical music ), an art
which had been propagated
earlier for a few centuries
mostly through oral
traditions. During those
earlier times, the art had
undergone several changes,
rendering the raga
grammar documented in
scant old texts outdated. [1]
Ragas used to be classified
into Raga (male), Ragini
(female), and Putra
(children). Bhatkhande
reclassified them into the
currently used Thaat
system. He noted that
several ragas did not
conform to their
description in ancient
Sanskrit texts. He explained
the ragas in an easy-to-
understand language and
composed several
bandishes which explained
the grammar of the ragas.
He borrowed the idea of
lakshan geet from the
Carnatic music scholar
Venkatamakhin.
Early life
Vishnu Narayan
Bhatkhande was born in
1860, into a Chittapawan
Brahmin family in
Walkeshwar, Mumbai. He
was educated at
Elphinstone College in
Mumbai and Deccan
College in Pune. He
graduated with a degree in
Law in 1885 and joined the
legal profession in 1887.
Later he served a short
stint as a lawyer in the
High Court in Karachi.
During his college days,
Bhatkhande began learning
sitar playing from
Vallabhdas. He later
learned vocal music from
Raojiba, a Dhrupad singer.
He also trained in other
aspects of classical music
under Belbagkar, Ali Husain
Khan, and Vilayat Hussain
Khan. He became a
member of Gayan Uttejak
Mandali, a musical circle in
Mumbai.
↑Jump back a section
Career
Research in music
Bhatkhande traveled
throughout India, meeting
with ustads and pandits,
and researching music. He
began the study of ancient
texts such as the Natya
Shastra and Sangeet
Ratnakara .[2]
Music notations
developed by
Bhatkhande
After the death of his wife
and his daughter,
Bhatkhande abandoned his
legal practice and devoted
the rest of his life to
systematizing the prevailing
forms of Hindustani music
and building on that
system a coordinated
theory and practice of
music. During his travels in
India , he spent time in
Baroda , Gwalior , and
Rampur; an unverified
claim says he collected
some works of Tansen .
Ustads like Mohammad Ali
Khan, Asgar Ali Khan, and
Ahmed Ali Khan of Jaipur
gave him more than 300
precious compositions of
the Manarang Gharana.
Bhatkhande's first
published work, Swar
Malika , was a booklet
containing detailed
descriptions of all
prevalent ragas. In 1909, he
published Shri Mallakshaya
Sangeetam, in Sanskrit,
under the pseudonym
'Chatur-pandit'. To make
this cultural heritage
accessible to the common
man, he published
commentary on his own
Sanskrit grantha in Marathi
over a span of several
years; it was published
over four volumes bearing
the title: Hindustani
Sangeet Paddhati . These
volumes form today the
standard text on
Hindustani music, an
indispensable starting
point for any student of
Hindustani Classical Music.
His disciple S N
Ratanjankar, famous
musician Shri. Dilip Kumar
Roy, Ratanjankar's disciple
K. G. Ginde , S.C.R.Bhatt,
Ram Ashrey Jha 'Ramrang',
Sumati Mutatkar and
Krishna Kumar Kapoor are
among the notable
scholars who followed in
the footsteps of
Bhatkhande. His notation
system became standard
and though later scholars
like Pt. V. D. Paluskar,
Vinayak Narayan
Patwardhan and Pt.
Omkarnath Thakur
introduced their improved
versions, it remained a
publisher's favorite. It
suffered a setback with
onset of desktop
publishing, which found
inserting marks above and
below Devanagari text
cumbersome; as a result,
books carrying
compositions yielded to
theoretical texts. A recently
developed notation system
Ome Swarlipi follows the
logical structure
introduced by Pt.
Bhatkhande but uses
symbols instead of
Devanagari alphabets.
After travelling widely and
having discussions with
practitioners of various
schools, Bhatkhande
arranged all the ragas of
Hindustani classical music
across 10 musical scales ,
called thaats. Though the
thaats do not encompass
all possible ragas, they do
cover the vast majority,
and are a key contribution
to Indian musical theory.
The thaat structure
corresponds to the
melakarta system of raga
arrangement in Carnatic
music , the south Indian
variety of Indian classical
music .
Bhatkhande wrote all of his
works under one of the two
pseudonyms, Vishnu
Sharma and Chaturpandit.
Institutions
Bhatkhande started schools
and colleges in India for
systematic teaching of
Hindustani music. In 1916,
he reorganized the Baroda
state music school, and
later, with the help of the
Maharaja of Gwalior ,
established the Madhav
Music College in Gwalior.
In 1926, Rai Umanath Bali
and his nephew Dr. Rai
Rajeshwar Bali, then
education minister of
United Provinces,
established Marris College
of Music in Lucknow, [3]
Bhatkhande preparing the
course material. The
college was later renamed
Bhatkhande College of
Hindustani Music, and is
now known as Bhatkhande
Music Institute ( Deemed
University ). Preparation of
that course material was a
landmark achievement of
Bhatkhande since musical
knowledge used to be
passed on orally in earlier
times from Gurus and
Ustads to their disciples.
Bhatkhande prepared the
Hindustani Sangeet Karmik
Pustak Malika as a series of
textbooks. He also started
the tradition of the All
India Music Conferences to
provide a common
platform for discussion
between Hindustani and
Carnatic classical
musicians.
↑Jump back a section
Death
Bhatkhande suffered
paralysis and a thigh
fracture in 1933. He died in
1936 on Ganesh Chaturthi
day [ clarification needed] .
The Post and Telegraph
Department of India paid
homage to Bhatkhande by
releasing on September 1,
1961 a commemorative
stamp containing his
portrait.

Asees Singh

Asees Singh
The swarmandal ( Hindi :
स्वरमण्डल; Bengali : সুরমন্ডল) or
Indian harp is an Indian zither
that is today most commonly
used as an accompanying
instrument for vocal Hindustani
Classical music (the classical
music of North India, Pakistan,
and Bangladesh). The name
combines swara (notes) and
mandal (group), representing its
ability to produce a large number
of notes; it is also known
popularly as Sur-mandal.
Swarmandals measure from
twenty-four to thirty inches in
length and twelve to fifteen
inches in width. The singer may
choose to employ any number of
strings from 21 to 36. The strings
are hooked in a nail lodged in the
right edge of the swarmandal and
on the left are wound around
rectangular pegs which can be
tightened with a special key.
Wooden pegs were used instead
of metal ones in the medieval
period. A sharp half-inch ridge on
both sides of the swarmandal
stands a little apart from the
nails on which the strings are
tightened. This ridge functions as
a bridge on both sides. The
swarmandal is similar to the
autoharp or zither in many
respects.
It is also similar to an instrument
from Iran, and has been used for
many generations, dating back to
the Mughal era. Some of the
vocalists who have used this
instrument extensively are Ustad
Bade Ghulam Ali Khan (1902–
1968), Ustad Salamat Ali Khan
(1934–2003) [1] , Pandit Jasraj
(b 1930) and Kishori Amonkar (b.
1932).

Allauddin Khan

Allauddin Khan (Urdu : ﻋﻼ ﺍﻟﺪﯾﻦ
ﺧﺎﻥ Bengali : ওস্তাদ
আলাউদ্দীন খ়ান, also known
as Baba Allauddin Khan) (ca.
1862 – 6 September 1972) [1]
was a Bengali sarodiya and multi-
instrumentalist, composer and
one of the most renowned music
teachers of the 20th century in
Indian classical music . [2][3][4]
In 1935, he toured Europe, along
with Uday Shankar's ballet
troupe, and later also worked at
his institute, 'Uday Shankar India
Culture Centre' at Almora for a
while. [5] During his lifetime, he
composed several ragas and laid
the foundation of a modern
Maihar gharana. Amongst his
recordings which are rare, the
most important ones are those
he recorded with the All India
Radio in 1959-60. [5]
He was the father of sarod
maestro Ali Akbar Khan and
Annapurna Devi, and the uncle of
Raja Hossain Khan, as well as the
guru of Ravi Shankar, Nikhil
Banerjee, Vasant Rai, Pannalal
Ghosh , Bahadur Khan, Sharan
Rani , Jyotin Bhattacharya and
other influential musicians. He
himself was a disciple of many
great musicians, including Gopal
Chandra Banerjee, Lobo, Munne
Khan, and most importantly after
a lot of struggle managed to
become a shagird of the
legendary Veena player, Wazir
Khan of Rampur . [5]
He was awarded the Padma
Vibhushan , India's second highest
civilian honour in 1971, and prior
to that in 1954, the Sangeet
Natak Akademi awarded him
with its highest honour, the
Sangeet Natak Akademi
Fellowship for lifetime
contribution to Indian
music .[ citation needed ]
Early life and background
Allauddin Khan was born in
Shibpur village in Brahmanbaria
District (now in Bangladesh), the
son of Sabdar Hossain Khan, also
known as Sadhu Khan. Allauddin's
elder brother, Fakir Aftabuddin,
first taught him the basics of
music at home.
At the age of ten, Allauddin ran
away from home to join a jatra
band, a traditional Bengali form
of theater. This experience
exposed him to the rich folk
tradition of Bengal . After some
time, he went to Kolkata , and
was accepted as a student by
singer Gopal Krishna
Bhattacharya, alias Nulo Gopal.
Allauddin committed to a 12-year
practice program; However, Nulo
Gopal died of plague after the
seventh year. Khan then became
a disciple of Amritalal Dutt, a
close relative of Swami
Vivekananda and music director
at Kolkata's Star Theatre, with
the goal of becoming an
instrumentalist. At this time, he
also took lessons in European
classical violin from Lobo, a
bandmaster from Goa.
↑Jump back a section
Sarod career
Khan got interested in sarod after
a concert at Jagat Kishore
Acharya's, zamindar of
Muktagachha, where he listened
to Ahmed Ali Khan, a student of
Asghar Ali Khan (Amjad Ali Khan's
granduncle). Alauddin became his
student, and studied the sarod
under him for five years. His next
step was to go to Rampur for
lessons from Wazir Khan
Beenkar , court musician of the
Nawab there, and one of the last
direct descendants of the
legendary Tansen. Through him,
Alauddin was given access to the
Senia gharana (Tansen school of
music). He later became the
court musician of Brijnath Singh
Maharaja of Maihar Estate in
Central Province.
Maihar gharana
Main article: Maihar gharana
During his time as a court
musician, Khan completely
reshaped the Maihar gharana of
Indian classical music. The Maihar
gharana was established in the
19th Century, but Khan's
contribution was so fundamental
that he is often thought to be its
creator. This was a period of
rapid change for Hindustani
instrumental music, thanks not
least to Khan, who infused the
beenbaj and dhrupad ang,
previously known from the been,
surbahar (bass sitar) and sur-
sringar (bass sarod), into the
playing of many classical
instruments.
For though he gave concerts on
the sarod, Allauddin played many
instruments, something that
shaped his pedagogy. He put
together an orchestra with
Indian instruments, the String
Band now known as Maihar Band,
and while his son, Ali Akbar Khan,
was taught the sarod, his
daughter Annapurna Devi
(Roshanara Khan) learned the
surbahar, students such as Ravi
Shankar and Nikhil Banerjee
played the Sitar, Jyotin
Bhattacharya played the sarod,
Rabin Ghosh played on violin and
Baijnath Singh and Pannalal
Ghosh the bansuri bamboo flute.
Baijnath Singh was first and
Vasant Rai was Allauddin Khans
last student. Of course Ravi and
Ali Akbar Khan were to be very
famous and spread this gharana
over the world – something that
Allauddin himself had started
when, in 1935–1936, he went on
an international tour with Uday
Shankar's dance troupe.
Allauddin stayed at Maihar from
1918 to his death. In 1955, he
established a Maihar College of
Music. He was given the Sangeet
Natak Academy Award in 1952,
and the Padma Bhushan and
Padma Vibhushan – India's third
and second highest civilian
decorations – in 1958 and 1971,
respectively.
↑Jump back a section
Personal life
Anecdotes about Khan range
from throwing a Tabla tuning
hammer at the Maharaja himself
to taking care of disabled
beggars. (Nikhil Banerjee said
that the tough image was
"deliberately projected in order
not to allow any liberty to the
disciple. He always had the
tension that soft treatment on
his part would only spoil them".
[6] )
A few years before the turn of
the century, he married
Madanmanjari Devi (1888–?). He
had one son and sarod heir, Ali
Akbar Khan, and three daughters,
Sharija, Jehanara and Annapurna
who grew up as Roshanara Khan.
Sharija died an early death
suffering from diseases in her
childhood and when Jahanara got
married and a jealous mother-in-
law burnt her Tanpura, a shocked
Alauddin Khan decided not to
train his only remaining
daughter. One day, however, he
came home to discover
Annapurna teaching her brother
Ali Akbar Khan, and her talent
made the emotional father
change his mind. Annapurna
learned classical vocal music,
Sitar, and Surbahar from her
father. She later married and
divorced Ravi Shankar

Raja Man Singh Tomar

Raja Man Singh Tomar [1]
was the most illustrious of
the Tomar rulers of
Gwalior who ascended the
throne in 1486 AD. [2][3]
History
Raja Man Singh Tomar was
born to Raja Kalyanmall
Tomar of Gwalior. [4] He
was a great ruler and ruled
for over 30 years. In his
years the Tomar were
sometime at feud with and
sometimes allies with the
sultans of Delhi. Amongs
others, he married famous
Gujari rani
'Mrignayani'.Tradition has
it that Mrignayni was very
beautiful and courageous
woman who said no to
veiling her face like other
queens did and fought a
few battles along with Raja
Man Singh. She resided in
a separate palace made
exclusively for her, the
Gujari Mahal and did not
sit among other queens
during ritual bathing or
musical show. Raja Man
Singh was a great warrior
and great patron of Music.
One of the nine gems of his
court was Tansen. [5]
↑Jump back a section
Fight Against Lodhi Kings
Man Singh was the greatest
of the Tomar rulers of
Gwalior, who ascended the
throne in 1486. He also
repelled several attacks on
the fort by Sikandar Lodi
Delhi. He sued for peace in
lieu of 80 Lakh rupees and
a number of Elephants and
valuable jewels. Sikandar
Lodhi wanted another
attack but every time he
was either sued for peace
and never confronted.
Things changed at his
death and in 1516, Ibrahim
Lodhi laid siege on the fort.
Man Singh died while the
siege was on but his son
held on to the fort for one
year before surrendering.
[6] ...
↑Jump back a section
Art and Music
Raja Man Singh was one of
the greatest patrons of Arts
and Music.
Dhrupad Gharana
Raja Man Singh was patron
of Dhrupad gharana.[7]
The word Dhrupad is the
Hindi form of the original
Sanskrit, Dhruvapada, a
combination of Dhruva =
structured or rigid and
Pada = word. He was
pivotal in replacing Sanskrit
with Hindi in music.
↑Jump back a section
Palaces
The 15th century Gujari
Mahal is a monument of
love by Raja Man Singh
Tomar for his Gujari queen,
Mrignayani. After he had
wooed and won her,
Mrignayani demanded for a
separate palace with a
constant water supply from
the River Rai. The outer
structure of the Gujari
Mahal has survived in an
almost total state of
preservation, the interior
has been now converted
into an archaeological
Museum.
Within Gwalior Fort, also
built by Raja Mansingh
Tomar, is the Man Mandir
Palace, [8] built between
1486 and 1517. The tiles
that once adorned its
exterior have not survived,
but at the entrance, traces
of these still remain. Vast
chambers with fine stone
screens were once the
music halls, and behind
these screens, the royal
ladies would learn music
from the great masters of
those times.

Baiju Bawra or Baijnath Prasad

Baiju Bawra or Baijnath
Prasad or Baijnath Mishra
(1542–1613) was an Indian
dhrupad singer. He was the
court musician of Raja
Mansingh Tomar of
Gwalher, now Gwalior ,
along with Nayak Charju,
Bakshu,Tansen and others.
Much of the information on
Baiju Bawra is legendary
and not historically
verifiable.
Early life
Bawra was born in
Chanderi ( Gwalior
division )on Sharad Purnima
in the month of Ashwini in
1599 according to Vikram
Samvat calendar (1542 CE).
He was called Bawra
(crazy) because he was
insanely in love with
Kalavati dancer in
Chanderi. Baiju learnt
Dhrupad music by Guru
HariDas Goswami in
Vrindavan .
↑Jump back a section
Career
Bawra was a musician at
the court of the Raja of
Chanderi (now in the Guna
District of Madhya
Pradesh). Later, he became
a musician at the court of
Raja Mansingh of Gwalher
(modern Gwalior in
Madhya Pradesh). Sultan
Bahadur Shah of Gujarat
had also patronized Baiju.
[1]
Like Tansen , the musician
at the court of Mughal
Emperor Akbar, Bawra was
a disciple of Swami Haridas
(1512–1607).
According to historical
books preserved in Jai Vilas
Mahal in Gwalior , he would
light oil lamps by singing
Raga Deepak, make it rain
by singing the ragas Megh ,
Megh Malhar, or Gaud
Malhar, and bloom flowers
by singing raga Bahar as
well as melting of stone by
singing raga malkauns.
Contemporary singers
Swami Haridas teaching
Tansen
Besides Tansen, renowned
singers, Baba Ram Das,
who composed raga
Ramdasi Malhar, and Nayak
Charju, who composed
raga Charju ki Malhar, were
Baiju's contemporaries.
Historian Abul Fazal at
Emperor Akbar's court and
historian Faqirullah at
Emperor Aurangzeb 's court
have written that Baiju
defeated Tansen in a
singing competition at the
court of Akbar. Tansen then
touched Baiju's feet and
asked for his own life. In
response, kind-hearted
Baiju went back to Gwalior.
↑Jump back a section
A Legend on Baiju
A legend goes as follows.
Gopal Nayak was a beloved
student of Baiju. After
Gopal Nayak and his wife
(Prabha) deserted Baiju to
seek a performing career
elsewhere, Baiju lost his
senses. From this point
onwards, he was known as
Baiju Bawra (crazy Baiju).
The king of Kashmir
employed Gopal Nayak as a
court musician; Gopal
Nayak claimed that he was
a self-taught musician. On
learning this, Baiju reached
that city in tattered
clothes. His crazed
appearance and singing
caused a sensation but
Gopal Nayak refused to
recognize his guru after
that Baiju with depressed
mood went to the temple
and sung a song.People
heard their song and told
the king. The king called
him to court and then
contest was arranged
between Baiju and Gopal
Nayak at the royal court.
Baiju was to sing first and
Gopal Nayak was to
respond. Baiju sang raga
BhimpalasiAnd that song
has melted stone after that
Gopal Nayak sang but
could not win .According to
the condition Gopal
Nayak's head had to be cut
but Baiju saved Gopal
Nayak but Gopal Nayak's
full of foolish king had cut
off its head. Gopal Nayak's
body was cremated by his
daughter Meera on the
bank of river Satluj . When
the bones in Gopal's body
were thrown in the river
following the cremation,
they sank. According to a
legend, Gopal's widow then
asked Baiju to retrieve her
husband's bones.
Responding, Baiju taught a
new version of Malhar to
her daughter, Meera, and
after a week's training,
Meera sang that raga on
the bank of Satluj in front
of a crowd. As soon as she
finished the Dhrupad, her
father's bones emerged on
the bank out of the river.
From that time on, that
raga is known as Meera ki
Malhar. After this incident,
Baiju with unhappy mind,
went to Chanderi.
↑Jump back a section
Later life
Baiju died of typhoid at the
age of 71 on the eve of the
Indian festival, Basant
Panchami in Vikram Samvat
1670 (1613 CE)in chanderi.

Jaunpuri or Javanpuri Raga

Jaunpuri or Javanpuri is a
rāga in Hindustani classical
music in the Asavari thaat .
Some experts like Pandit
Omkarnath Thakur
consider it
indistinguishable from the
shuddha rishabh Asavari .
[1]
The name of the rāga may
associates it with places of
this name such as Javanpur
in Gujrat close to Saurastra
region and Jaunpur in
northern Uttar
Pradesh[ citation needed] .
Yakshagana raga
'Saurastra' is very close to
Javanpuri raga.
The arohana is S R m P d
m P d n S' and the
avarohana is S' n d P d m P
g R S. It is usually
performed in the late
morning (9AM-12 noon).
The Pakad is "m P n d P, m
P g, R m

The Mandolin In History

The Mandolin In History
The mandolin can be described as
a small, short-necked lute with
eight strings. A lute is a
chordophone, an instrument
which makes sound by the
vibration of strings. As a
descendent of the lute, the
mandolin reaches back to some of
the earliest musical instruments.
Deep in the grottos of France are
beautiful cave paintings made
between 15,000 BC and 8500 BC.
These paintings include one of a
man with what appears to be a
simple one-stringed instrument
that is being played with a bow.
This musical bow represents the
first stringed instruments man
invented. They were played by
plucking the string with the
fingers, and later by tapping the
string with a stick. An increase in
volume was first gained by holding
the bow in the mouth. Later,
gourds were attached to the bow
to act as resonators.
Lute-like chordophones appear as
early as 2000 BC in Mesopotamia.
These early instruments were
fretless. Changes in pitch were
made by pressing the strings
down onto the neck of the
instrument. The strings were
sometimes plucked by using hard
objects or plectrums rather than
the fingers as the plectrums or
picks produced a louder, sharper,
sound than the fingers.
By the Seventh Century AD a folk
lute called the oud was in use. The
oud remains in use today, virtually
unchanged, in the music of the
Near East, particularly in Armenia
and Egypt. 'Oud' is the Arabic
name for wood, and the oud is a
wooden lute. The oud found its
way into Spain during the Moorish
conquest of Spain (711- 1492), to
Venice through coastal trade, and
to Europe through returning
Crusaders (around 1099).
In a gallery in Washington, a
painting by Agnelo Gaddi (1369-
1396) depicts an angel playing a
miniature lute called the mandora.
The miniature lute was probably
contrived to fill out the scale of
16th century lute ensembles. The
Assyrians called this new
instrument a Pandura, which
described its shape. The Arabs
called it Dambura, the Latins
Mandora, the Italians, Mandola.
The smaller version of the
traditional mandola was called
mandolina by the Italians.
The Mandolin Comes To North
America
The mandolin entered the
mainstream of popular American
culture during the first epoch of
substantial immigration from
eastern and southern Europe, a
period of prosperity and vulgarity,
when things exotic and foreign
dominated popular taste.
It was in vogue in the 1850s, when
it shared the parlor with zithers,
mandolas, ukuleles, and other
novelties designed to amuse the
increasingly leisured middle class.
A marked increase in Italian
immigration in the 1880s sparked
a fad for the bowl-backed
Neopolitan instrument that spread
across the land. The mandolin was
even among the first recorded
instruments on Edison cylinders.
In 1897, Montgomery Ward's
catalog marveled at the
'phenomenal growth in our
Mandolin trade'.
The Rage of the New Century
By the turn of the century,
mandolin ensembles were touring
the vaudeville circuit, and
mandolin orchestras were forming
in schools and colleges. In 1900, a
company called Lyon & Healy
boasted 'At any time you can find
in our factory upwards of 10,000
mandolins in various stages of
construction'. From the Sears and
Montgomery Ward catalogs,
mandolins proliferated across the
South. Attempting to beat the
competition, the Gibson company
sent field reps across America to
encourage sales of mandolins, and
to establish mandolin orchestras.
From the turn of the century
through the 1940s, a handful of
American virtuoso mandolinists,
mostly immigrants such as
Bernardo Dapace, Samuel Siegal,
Dave Apollon, and Giduanni
Giouale, performed, recorded,
composed, and arranged for the
mandolin. These artists appeared
in concert halls, and vaudeville
settings, performing ethnic,
popular, and classical music.
By this time banjo, mandolin, and
guitar clubs had become the rage
among middle-class youth on
college campuses and in towns
and cities throughout the South,
and a variety of playing styles--
some of them borrowed from
guitar techniques-- were made
widely available in instruction
books and on the recordings of
such popular urban musicians as
Fred Van Eps and Vess Ossman.
The Evolution Of The Modern
Flat-Back Mandolin
Orville H. Gibson was born in New
York in 1856, and moved to
Kalamazoo, Michigan as a young
man. He began designing and
building instruments in the 1880s.
In 1898, he was granted a patent
for a new design in arch-top
instruments. His early instruments
were highly experimental and
ornate. In 1902, a group of
businessmen bought his patent,
and formed the Gibson Mandolin-
Guitar Co., where Orville remained
as a consultant, but not a partner,
until 1915.
The 1905 Gibson A-4 was a
revolutionary instrument in its
time, breaking radically away from
the traditional bowl-back
instruments brought to America
by Italian immigrants
(disparagingly referred to as
'taterbugs'). Instead of having a
flat or bent top and a bowlback,
Orville's new design was based on
principles of violin construction,
using a carved top and back.
Though this design was subtly
modified over the years, it clearly
set the standard for what was to
become the preferred style of
mandolin used in American folk
and popular music.
Orville Gibson was apparently
obsessed with ornamentation,
particularly the scroll. He also
emphasized the importance of
machines in precision
manufacture. His personal
hallmark, included as an inlay on
many of his early instruments,
was an occult star-and-crescent.
The 1910 Gibson F-4 with its
lavishly detailed flower pot
headstock inlay featured a new
scroll 3-point design. In general,
this mandolin represented a huge
step forward in the development
of the modern mandolin look, one
that has carried over to the
present time. The new mandolin
had a full resonant, well-balanced
tone with great carrying power.
In 1922, Gibson, under the
influence of their new acoustic
engineer Lloyd Allayre Loar,
refurbished their entire line of
mandolins. The new versions had
a number of distinguishing
features including an adjustable
truss-rod in the neck, adjustable
two-piece ebony bridge, and a
new tapering peghead contour
called the 'snake-head'. Perhaps
Loar's finest achievement, at least
for devotees of bluegrass music,
was his F-5, one of his new Master
Model style-5 series. There were
approximately 170 F-5s signed and
dated by Lloyd Loar himself. These
mandolins are in great demand,
and today are often sold at
astonishingly high prices.

Meerabai was a princess Hindu

Meerabai was a princess Hindu
mystical and a devotee of Lord
Krishna from Rajasthan . She was
one of the most significant
figures Sant of the Vaishnava
bhakti movement. Some 1,300
pads (poems) commonly known
as bhajans (sacred songs) are
attributed to her. These are
popular throughout India and
have been published in several
translations worldwide. In the
bhakti tradition, they are in
passionate praise of Lord Krishna .
In most of her poems she has
described her unconditional love
for her Lord. She has tried to
give the message that Krishna
bhakti is the best way to live life
as it helps us forget our desires
and this in turn helps us attain
moksha (liberation).
Details of her life, which has
been the subject of several films,
are pieced together from her
poetry and stories recounted by
her community and are of
debatable historical authenticity,
particularly those that connect
her with the later Tansen. On
the other hand, the traditions
that make her a disciple of Guru
Ravidas in Chittor, her association
with Tulsidas and later
interactions with Rupa Goswami
in Vrindavan are consonant with
the usual account of her life.
Biography
Meera's temple to Krishna at
Chittorgarh Fort , Rajasthan
Meera was a princess. [1] Her
father, Ratan Singh, was the
youngest son of Rao Duda ruler
of Merta and belonged to the
Rathore clan. Rao Duda was son
of Rao Jodha ruler and founder of
Jodhpur.[ citation needed ]
As a child Meera became deeply
enamored by a Murti of Giridhar
Gopal, Lord Krishna, owned by a
holy man; she was inconsolable
until she possessed it and kept it
all her life. [ citation needed ]
(Some myths say that Meera saw
a wedding procession of a bride-
groom and asked her mother
about her husband, then her
mother took her in front of the
deity Lord Krishna and told her
that He was her husband.) Then
she was around seven years old.
She was highly influenced by her
father as he was a worshiper of
Krishna. [citation needed]
Meera's mother, Veer Kumari,
died during child birth when
Meera was around seven. Meera
was then sent to her
grandfather, Rao Duda and
father's older brother, Rao Viram
Dev at Merta. It is here that she
received her
education.[ citation needed ]
Her uncle, Rao Viram Dev
arranged Meera’s marriage, in
1516 when she was eighteen,
with prince Bhoj Raj, the son of
Rana Sanga of Chittor . She was
not happy with her marriage as
she considered herself already
married to Krishna. She went to
live in Chittor accompanied by
her childhood mate, Mithula,
who stayed with Meera till the
end. [ citation needed ]
Her new family did not approve
of her piety and devotion when
she refused to worship their
family deity- Tulaja Bhawani
(Durga). [citation needed]
The Meera Museum in Merta
City
Rajputana had remained fiercely
independent of the Delhi
Sultanate, the Islamic regime
that otherwise ruled Hindustan
after the conquests of Timur . But
in the early 16th century AD the
central Asian conqueror Babur
laid claim to the Sultanate and
some Rajputs supported him
while others lost their lives in
battle with him. Her husband's
death in battle (in 1521 AD) was
only one of a series of losses
Meera experienced. Her father-
in-law, Rana Sanga respected and
protected Meera Bai. However;
he also died after a few years
and Meera was then persecuted
by the rest of her in-laws. She
found Krishna to be her only
support and resisted the wishes
of her in-laws to give up her
worship of Giridhar Gopal. Her
grief turned into a passionate
spiritual devotion that inspired in
her countless poems drenched
with separation and
longing. [ citation needed ]
Meera's love for Krishna was at
first a private thing but at some
moment it overflowed into an
ecstasy that led her to sing and
dance in public and other
religious folk. She would quietly
leave the Chittor fort at night
and join Satsangs (religious get-
togethers) in the town below.
Her brother-in-law, the new
ruler of Chittorgarh,
Vikramaditya, was a cruel youth
who strongly objected to Meera's
devotion, her mixing with
commoners and her lack of
feminine modesty. Vikramaditya
made several attempts to kill
Meera. [2] Her sister-in-law Uda
bai is said to have spread
defamatory gossip.
According to some
myths [citation needed] Meera's
brother-in-law Vikramaditya, who
later became king of Chittor,
after Bhojraj's death, tried to
harm Meera in many ways, such
as:
The famous one is that he
mixed poison in the prasadam or
charna-amritam of Krishna and
made her drink it. But by God's
grace, Krishna changed it to
Amrit.
He pinned iron nails in Meera's
bed, but, again by God's grace
they turned into rose petals. As
she explains in one of her
couplets 'शूल सेज राणा नै भेजी,
दीज्यो मीरां सुलाय/सांझ भई
मिरां सोवन लागी, मानों फूल बिछाय'
He put a snake in a flower
basket and told her that it was a
gift from him to her Lord, but
when she opened it actually
became a gift- a garland.
There are many more in a similar
vein.
At some time Meera declared
herself a disciple of the guru
Raidas ("guru miliyaa raidasjee").
After unbearable torture she left
Chittor. First she went to Merta
where she was still not satisfied
and after sometime left for the
centre of Krishnaism, Vrindavan.
She considered herself to be a
reborn gopi , Lalita, mad with
love for Krishna. Folklore informs
us of a particular incident where
she expressed her desire to
engage in a discussion about
spiritual matters with Rupa
Goswami , a direct disciple of
Chaitanya and one of the
foremost saints of Vrindavan at
that time who, being a
renunciate celibate, refused to
meet a woman. Meera replied
that the only true man ( purusha)
in this universe is Lord Krishna.
[3] She continued her pilgrimage,
"danced from one village to
another village, almost covering
the whole of north India". [4]
One story has her appearing in
the company of Kabir in Kashi ,
once again causing affront to
social mores. She seems to have
spent her last years as a pilgrim
in Dwarka, Gujarat . It is said that
Mirabai disappeared into the
Dwarkadhish Murti (Image of
Lord Krishna) in front of a full
audience of
onlookers.