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A sabdam by Shanmugam

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By V.P. Dhananjayan
 
Every Bharata Kalanjali production or item has an interesting anecdote attached to it. Bharata Kalanjali’s special item, the Shanmukha Sabdam, performed by many dancers of other schools too is also one such song. Many believe it is an old traditional composition. It is not.

Way back in 1974, the newly established Bharata Kalanjali was functioning from a small, thatched, rented cottage at No.7, 5th Cross Street, in Shastri Nagar. One day while I was in the garden with my little son Sanjay, a stranger dressed in rags came up to the gate and greeted me with “Vanakkam Ayya” in Tamil. I reciprocated his greeting and because of his rather unkempt looks I asked him to be seated on the cane chair outside instead of inviting him into the house. I sat down beside him. He first introduced himself as Shanmugam, then adding the prefix “Semponnarkoil Shanmugam” he said, he was working in South Indian Shipping Corporation, Chennai Port. His demeanour made it hard for me to believe him, but he started speaking in chaste Tamil and took me by surprise. I realised he was no ordinary man.

He quoted lines from Tevaram and Tiruppugazh with ease and went on to discuss devotional songs on Lord Ayyappa, some of which he had composed. (I am happy to know that his compositions are now to be released by K.J. Yesudass).

To get back to the story, I asked him what brought him to my house. He said, “As I got down from the bus I saw some little girls walking down the street in colourful pyjama-kurtas. I was curious. Told there was a natyam school nearby, I decided to try my luck and meet the natyacharya!” We soon introduced ourselves and struck up a conversation.

I asked him what I, a simple dance teacher, could do for him. He said, “I don’t want anything, but want to give you a song. Get me paper and pen, and tell me what kind of song you want and on which God.” I asked for a kummi song on Muruga. In ten minutes he wrote the lyrics, handed it over and left. The lines were very beautiful, and it was obvious that he was a “nimisha kavi” who could write instant poetry. I kept pondering the Tamil kummi and thought we could compose a folk dance for children with it.

Meanwhile, Sumathi Meenakshisundaram, the first student of Bharata Kalanjali, was preparing for her arangetram. A sudden thought occurred to me and I told Shanta why not convert this song into a new sabdam and call it Shanmukha sabdam and present it instead of the usual Krishna sabdam.

I requested Madurai Sethuraman (who regularly sang for us) to set the song as a sabdam, which he did the very next day. It was truly inspiring and impressive when Sethuraman rendered it. After a couple of days I learnt the song thoroughly and decided to compose it for the 13-year-old debutante Sumathi.

It was a windy overcast evening. After putting little Sumathi through a gruelling practice session, I started composing the Shanmukha sabdam. I struggled for almost an hour but could not hit upon a bright idea to begin composing the dance. I was vexed and almost in a rage. As it started raining accompanied by thunder and lightning, I stopped the class and asked Sumathi to go home.

As both of us were coming down the stairs from the thatched dance class, what did I see? A lovely calendar picture of Shanmukha (the six-faced god) blown off the wall was lying on the last step. It seemed to be smiling at me, beckoning me to take up the challenge of completing the unfinished task! The sight gave me a new wave of inspiration and I called to Sumathi, asking her to come back. We worked in the living room, and I finished composing the Shanmukha sabdam in no time. I really do not know where the ideas flowed into me this time and I worked as one possessed with the child to complete the sabdam. I then called Shanta to take a look at the composition (the term ‘choreography’ was not yet in vogue in Indian dance).

This sabdam was the talk of Sumathi’s arangetram. Dr. Nedunchezhian (Minister of Education) commented on the beautiful Shanmukha sabdam in Tamil. I introduced the composer of the lyrics to the public and he was deeply touched by this simple gesture.
I am happy that the Shanmukha sabdam has become quite an “international hit” and is a loved item in the Bharatanatyam repertoire. Many natyacharyas and Bharatanatyam dancers may not be aware of the origin of this popular piece. I share this story so that due credit can be given to its composer Semponnarkoil Shanmugam whenever the sabdam is performed. Shanmugam, on his part became our ardent admirer and penned the lyrics for our production titled Siva Sakti Vel (The birth of Muruga) which we performed several times in Tamil Nadu and abroad.

Birthdays & Anniversaries

Chitresh Das passes away

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By Sunil Kothari

Chitresh Das, a brilliant Kathak exponent and teacher died on 4 January in San Francisco, USA at the age of  70.

He was one of the pioneers to teach Kathak in USA.  He taught at Ali Akbar Khan's institute in Sanfrancisco Son of Prahlad Das, a Kathak exponent trained by Acchan Maharaj, Chitresh learnt Kathak from his father and also from gurus of the Jaipur gharana.
His style was full of fire, power and energy -- like the tandava.

Chitresh Das established established the Chhandam School of Kathak and the Chitresh Das Dance Company in California. He taught Kathak to many  American dancers, especially women,  and was honoured by the President of the USA for his yeoman service to dance.

LEC-DEM MELA 2014 Part 4

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Fire and Ash
By Gayathri Sundaresan

Dr. Gowri Ramnarayan’s lecture on Fire and Ash based on her recent production of the same name was captivating, to say the least.

She covered the numerous aspects of Siva, highlighted the contradictions in the concept of Siva, underscored the relevance of Siva in our times, with reference to ancient myths and literature, and in the end, left us amazed and bewildered as to what, or who, is Siva! I, for one, felt transported deep into the mysticism, totally absorbed in the strength of faith that came alive with Gowri’s words and the beautiful demonstration by dancer Anjana Anand to melodious singing by Savita Narasimhan. So much so that as I sit down to pen this report, I wonder if I can do justice to all that was said and shown!

Images of various forms of Siva from ancient times that were projected on the screen helped in giving us a visual understanding. Savita Narasimhan’s paintings that had been done for the production Fire and Ash were done with great sensitivity and symbolized the varied aspects of Siva that the speaker unravelled step by step.

Hindu tradition is replete with images, icons and symbols with multilevel layers of meanings. Siva, unlike Vishnu, has a fearsome image with dreadlocks, snakes for ornaments and ash smeared on his body. But Saints like Appar and Manikkavachakar have melted with devotion at the mere thought of his name!

Siva as Nataraja is an enchanting icon, admired and revered the world over for its beauty and perfection; creating the imagery of cosmic energy and fiery movement, frozen in stillness as a statue.

The stories Gowri quoted from the writings of Kalki Krishnamurthy provided a comic, yet thought provoking interlude.

Talking about Saivism of the Pallava period, she talked about how the beauty of Appar’s poetry could convert the king to Saivism from Jainism. “My interest in Siva grew, with greater exposure to poetry and sculpture. I became closer, more intimate to Siva, and more emotionally charged” she said. A temple and its deity are revered only when great saints and seers have entrusted them with divinity through their writings. To maintain and sustain that divinity, it is necessary for the process to be a continual one through the ages.

She described the drama of the deeparadhana in temples – the devotees anxiously and eagerly waiting as the deity is being dressed and decorated behind the screen, then the screen opening in a flash to reveal the glorious sight of the priest showing the deeparadhana – as the ultimate theatrical device!

Man is endowed with the faculty of creativity and imagination with which he can be the master of the entire universe; Gowri sees Siva as representative of our transcendental power of imagination.

Indian tradition believes that all beings are women and that the only male is the Paramapurusha. Many poets have built their bond with the lord by the magic of imagining themselves to be women. Bhakti poets are amazing in this ability. Gnanasambandar’s Siraiyaarum mada kiliye where the lovelorn nayika begs her pet parrot to utter his name just once was demonstrated by Anjana Anand.

Gowri next took up the contradictions seen in the Siva tattva. As Ardhanareeswara, we see him as the sringara nayaka. God of fire and ash, he is called Jaganmohanan, who attracts the heart of damsels.

The Indus valley civilization seals show him as a yogi with the Trisul for a crown, surrounded by animals, with whom he is completely at ease – Pasupati. In Shamanic cultures he is the god of intuitions, the unknown, unpredictable, uncontrollable, unknowable, unconquerable – in short, dangerous. Even today for tribals, Siva is both the killer and the healer. And we believe him to be the Vaidyanatha.

The Upanishads describe him as the benevolent Siva, belonging to nature and civilization; and the Vedas proclaim him to be the formless cosmic energy. In tantric yantras he is a geometric abstraction. Lingam is another abstraction. Abstraction and concretization play hide and seek.

Gowri spoke about dancer Veenapani Chawla’s work comparing Siva with Arjuna: Arjuna was a great warrior, but also tender and compassionate, uniting both male and female qualities. Today’s scientific research tells us that the brain’s left and right sides deal with emotion and logic, denoting female and male traits.

In Kalidasa’s Kumarasambhavam we see Siva’s ascetic force uniting with Parvati’s regenerative force, restoring balance in the world.
Taking the song teruvil vaaraano, where the nayika yearns to unite with the lord, Gowri sees it as the aspiration of the human to reach the highest state of being, the strength lying in her not losing hope in spite of her human limitations.

Myths help us to understand our own times, then provide guidance for a solution. Siva trapping the raging waters of the Ganga and releasing it as a gentle stream emphasis environment protection. Our misuse of natural resources and our greed will eventually lead to the cataclysmic destruction that our myths term the end of Kaliyuga. As the archetypal yogi, Siva remains austere and restrained in the face of temptation shunning excess and greed.

Myths tell us that everything arises and subsides in Sivam. Sivam is omnipresent, in every breath we take, in our every action, our constant guide and companion. The item ‘kaatre sivam’, penned by Gowri, put together by dancer Sheejith Krishna and Anjana Anand, and demonstrated by the latter succeeded in bringing all this to life, so profound and moving it was!

Surdas’s song dekhori ek bala jogi again took us to the world of mother Yasoda trying to protect her baby Krishna from the scary mendicant Siva. Anjana’s depiction, Savita’s singing, Gowri’s prelude  - all melded into one outstanding rendering that transported us to another realm!

Gowri referred to the mystic poetess Mahadevi Akka whose poems are full of mystic visions and a deep feeling for nature. She sees god everywhere, yet searches for him everywhere; she has complete faith, but is also filled with doubt; even as she grasps at reality, she is afraid of illusions. This completely reflects the attitude we all have today.

Gowri’s cocluding remarks are best told in her own words:

“I realised that art has the power to transform the physical to metaphysical, concrete to abstract, earthly to the transcendental, sight to insight. That is why we revere our poets as rishis and Munis. That is why myth and art can teach us dharmam, better than philosophy. That is why Siva has to be a Yogi, a Bhikshatana, free from all worldly cravings. That is why he is the supreme visionary who teaches us the highest truths through his dancing, drumming and veena playing.

“Siva dances alone: in the golden temple hall; in the vast inter galactic, macro cosmic infinite spaces; and in the chamber of every single human heart; for himself, forgetting himself. From that creative energy we draw our energy, our aspiration.”





TAG-MUSIC FORUM-SRUTI TALENT SEARCH

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Five for the Future
Contestants spotted

By Samudri

Eighteen vocalists have qualified for Five for the Future, opening on 12 January 2015 and concluding on 17 January at TAG Centre, Chennai 18.

Here is the schedule:

Starting time on all days 5.30pm, 7pm and 8pm
In order of performance
12 January
Kruthi Bhat, USA; and Karthik Iyer and Sowmya Sundar, Chennai.

13 January
Siddharth, Bharathi and Abhishek, all from Chennai.

14 January
Vasudevan, Janani Hamsini and Vikram, all from Chennai.

15 January
Deepthi, Viswanath and Swetha, all from Chennai.

16 January
Arun Shankar, Kerala; Dhanya Dinesh, Bangalore; and Harikrishnan, Kerala.

17 January
Anupam Shankar, Delhi; Mahathi, Calicut; and Sivaganesh, Madurai.

Birthdays & Anniversaries

What we hear is not what they render

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By S Sivakumar

(This edited translation is based on an insightful piece written by Shaji in Teeranadi, a Tamil magazine for serious readers. This writer feels greatly indebted to Shaji in this regard)

The Sound Engineer who was seated in front of the computer was in particular enamoured by Melodyne, the latest music creating software. “Look and understand the magic this software can turn out.”  He had picked up a song that a famous singer had just sung and was able to break it into small fragments that were manageable in size. We could see the song in the form of wave blocks, each note in a separate colour. More excitement was in store.

The notes C D E F G A B C, were arranged one below the other in a frame and against each swara stood the appropriate wave block in a neat manner. The Sound Engineer seemed well-versed in the grammar of music and the intricacy involved in Melodyne. He was thus able to travel through the many opportunities the software could afford, with complete confidence. The point with all these manipulations was that in half-an-hour’s time, the same song with the same voice could now be presented in a different tune altogether. The pitch and the beat had changed! But, neither the lyrics nor the voice rendering the song had changed at all.

In this manner this particular song, or any song for that matter could be changed an infinite number of times. The singer’s flaws could be set right easily. He may not  have sung the song to your satisfaction or pitched wrong. Any song can be easily “de-constructed” to cater to  your requirement. What was wanted, what was expected to be heard, what you had visioned, could be yours by all these kinds of manoeuvres. The final product obtained through Melodyne can resonate and enthral the listener.

All you need is a computer with the appropriate software and you could become a music director! The lilting musical pieces, phrases and rhythm patterns created by someone somewhere all in your hands now. Pick them up. Elongae or shorten. Or better make some unrecognizable changes here and there. And voila! The music is ready. The beat specifications, where to begin and end, what notes that should come into play - all these can be fed into the software on hand and you have a singer!

Autotune is another state-of-the-art software, that can the pitching to perfection even as the singing is on. The pitch correction can even be nuanced after the  singing. The recording of sound, the mixing and the editing part were hitherto held to be a profession. Now add pitch correction to the list.

What we watch day-in, day-out on our TV screens is all cooked-up music of this kind. Hum-what-you-will and that will become a song. Singers who belong to this category and who do not have any inkling about the concept of pitching are made to sing and these are later brought to recording centres, where pitch correction is done. Then they are made to sync with the video to be telecast. Little do we realize what has happened in the background.

Manipulation of music dates back to 1997 when the company Antares came out with automated pitch correction software Auto Tune. And in 2002, the first version of Melodyne was made public by Celemony, a German firm. But these came to India only during the period 2005 to 2010.

In 2002 a country singer Alison Moorer had given a tag to his album that read: “The songs in this album have not used Auto-Tune”. This clearly shows that great and original singers thought of these auto tuners as something abysmal in nature.

Software and music have come together and made available to us many short cuts to cook up and construct music. You can manipulate voices in umpteen ways. Make the voice sound mechanical, cast a single voice and falsify it to sound as a thousand voices, create harmonies artificially. The pitch can be altered lower or higher at will. The beats can  be made quicker or slower. The singer’s breath can be held to sing long notes or produce many notes in a single breath. It can all be done by machine-replicated methods. You can also copy/paste anything from anywhere! Gone are the days when a musician must have immense range or depth in his voice. He need not care about his pitching and music knowledge and breath control at all. All the popular songs we hear today are therefore of the same sound and same feel!

Catch hold of a person who does not have even the basic understanding of music and get his ‘singing’ recorded. Then run it through Melodyne, Auto Tune or Waves Tune which convert it into naught. It may become one of the favourite songs of the new generation. Who knows?

Radha Badri

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Musicans for classical dance

By Anjana Anand

A Kalakshetra alumnus who has been a vocalist for Bharatanatyam for three decades now, Radha Badri needs no introduction. A talented artiste who could have easily made a mark as a musician on the concert platform, Radha Badri has been an asset to the Bharatanatyam field. She shares her experiences with Sruti, speaking with fondness and nostalgia about her alma mater.

You were exposed to a lot of Carnatic music from a young age. Tell us about your early experience.

I was born in Tiruvaiyaru. My grandfather was in charge of the Tyagaraja Aradhanai and a galaxy of stars stayed with us while performing during the festival--ML Vasantakumari, Rukmini Devi, G.N Balasubramaniam,MS Subbulakshmi, and Chembai Vaidyanatha Bhagavatar, to name a few. My sisters learnt music and they are good musicians though they do not perform. One of them studied at the Tiruvaiyaru Music College and my older sister plays the veena. I never learnt music formally then. I used to hear my sisters sing and of course the cutcheris of great musicians who performed at Tiruvaiyaru.

How did you come to Kalakshetra?

NS Jayalakshmi, one of the early students of Rukmini Devi was related to us and on a visit to our home, she heard me casually hum and suggested that I join Kalakshetra. My initial intention to join after my tenth standard did not happen, though I went for the interview conducted by M.D Ramanathan and Budulur Krishnamurthy. Later, I finished my twelfth standard and became a music student in Kalakshetra. Athai (Rukmini Devi) gave me a scholarship to finish the course. 

Who were your gurus?

My formal training started in Kalakshetra and I was under the tutelage of Mani sir –a direct disciple of Papanasam Sivan, Balasaraswathy (the vocalist), Vairamangalam Lakshminarayanan, Salem Chellam Iyengar and D Pasupati. I passed my diploma with distinction and my post diploma with a first class.

When did you start singing for Bharatanatyam?

In 1983-84, I started singing for variety programmes in Kalakshetra. The first dance drama I sang for was Kurma Avataram and Seetarama Sarma Sir taught me the music for it. I used to sing sitting behind him. I started singing on my own for Choodamani Pradanam, Sabari Moksham, Jayadeva and Usha Parinayam, to name a few. 

How did you learn the music for each dance drama?

Kamala Rani teacher had very clear music notations written for each dance- drama. Sai Shankar and I would sit in our free time and learn the songs one by one. He was also singing for dance dramas then. It was not difficult as the notations were clear and we had heard the music many times during performances and rehearsals.

You studied music in an institution and had many gurus. Do you feel it is better to be under one teacher?

Not at all. When we join an institution, we are prepared to learn from many teachers. As far as music is concerned, I feel this is a good thing. Unlike in Bharatanatyam, where there may be many different styles within the form, in Carnatic music, the differences are not so pronounced. I was able to get the best that each teacher offered. It only enriched my music.

When you left Kalakshetra in 1991, did you continue as a vocalist for dance, or did you focus on kutcheris?

I was doing music concerts very regularly. I sang for the 12 noon slot at the Music Academy for sometime and then in the 2-4 pm slot. I was also singing for Bharatanatyam. I first started singing for the Dhananjayans and Malavika Sarukkai. From 1992, I started singing for Krishnakumari Narendran, Ranganayaki Jayaram, Srinidhi Chidambaram and Shobana. There were not many female vocalists at that time so I became busy singing for Bharatanatyam.

Any regrets?

No, not at all. It is because of Bharatanatyam and Kalakshetra that I had an opportunity to be around great artistes and see them at work. Many say that vocalists choose to sing for Bharatanatyam because it is financially viable. That is not the only reason. If that were true, I would be singing for two to three performances a day!

I have a lot satisfaction singing for natyam. I enjoy working with dancers and want them to feel comfortable on stage. Interacting with artistes of high calibre has been the most satisfying experience. I have sung with artistes like SK Rajarathnam and Adyar Lakshman. They are so inspiring. For Srinidhi Chidambaram’s performance, SK Rajarathnam Pillai and Sethuraman would sing in the first half of the performance and I would sing for the second half. I still remember the beautiful niraval by Lakshman sir for sancharis. The music and the dance travelled together without overpowering each other!

What were your memorable moments at Kalakshetra?

It was the whole way of life which shaped my thoughts and ideas about art. We never thought of each art as a separate form. That is why I said earlier that I have no regrets about being a dance vocalist. My memories of singing for legends like Ramankutty, Kunhiraman, Janardhanan, Balagopal and Krishnaveni Lakshmanan, with Rukmini Devi overseeing us, are most precious to me. If I had not been in the Bharatanatyam field, I would have never have had these wonderful opportunities. What more can I ask for?

How has the training in Kalakshetra helped you?

Firstly, the very fact that Bharatanatyam and music coexisted helped us understand each other’s form. The most important training was learning to sing without referring to the book. We were taught to absorb and retain everything. That helped me internalize the music I learnt. I sang without looking at my reference book for all the dance dramas – like my Kalakshetra colleagues. Pudukottai sir would not even let us keep our pen and book with us while learning music.Today I realize how important it is to sing without the distraction of the book!

How did you manage your time as a performing artiste with family responsibilities?

It is hectic but I do not take more performances than I can handle. Even during the season time, I don’t sing for more than one performance a day. I give a lot of importance to family commitments. Of course, my in laws and husband have been very cooperative. That is essential for an artiste in this field.

What changes in the margam have you observed over the last couple of decades?

Earlier there was a clear margam structure. Nowadays the opening item can be keertanams or other non - conventional items. The second half always had a padam, javali or a keertanam by Gopalakrishna Bharati or Muthu Tandavar. Today in a varnam, some artistes interpolate other verses to expand on the theme of the varnam. These are some of the changes I have observed.

Any advice for aspiring vocalists?

I think you have to come with an open mind to sing for dance. Alertness and willingness to work closely with the dancer are essential. As Bharatanatyam vocalists, we have to remember that a successful performance is the coming together and blending of music and dance. Also I have found it useful to focus only on the performance I am singing for in the evening. Only after that do I think about what to prepare for a rehearsal on the next day. If we do not learn to focus in this manner, it can be quite exhausting as each school will have its own version of the same item. Also as far as possible, we should try to learn songs from authentic sources. It is our responsibility to preserve the music as it has been handed down to us.

What are some of your awards?

Certificate of Merit – Sri Krishna Gana Sabha, Outstanding “Young Talent Award” for Vocal – S. Viswanathan Award (1994) and ‘Best Concert Award’ (1995) - Music Academy, ‘Kalaimamani’ from the Tamil Nadu Government – 2001.

Birthdays & Anniversaries

Nadasangamam meet at Tennangur

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Annual Music Workshop (6-8 February, 2015)

By Sumathi Krishnan

Nadasangamam, the music wing of Narada Gana Sabha has been organising residential workshops for musicians and senior students of music since 2011 at at Thennangur, situated 117 km from Chennai. This town is famous for its Panduranga temple. Dr. R. S.  Jayalakshmi is the convener and Dr. Sumathi Krishnan the coordinator for the event. 

Each year it is held either during the last week of January or early February. This year it is scheduled to be held between 6th and 8th February, 2015.  Thennangur is a unique experience as great gurus come to teach and students get the rare opportunity to interact with them closely for a few days. The routine is challenging, starting from yoga in the early hours, continuing with teaching sessions through the day and culminating in dolotsavam and bhajans at the Panduranga temple in the evening.


APPLICATION FORM

Name:
Age as on 1st January 2015:
Contact address:
Telephone no:
Mobile no:
Email id:
Name of Guru /Institution:
Details of training in music:
Details of training in any other art form:
Awards/scholarships:
Performances if any:
Educational background:
Mother tongue and languages known:
Previous music workshops attended:
Vocal/instrumental/percussion:
Any other relevant information:

Date :                                                Signature:

(Note: Filled in Application forms to be submitted at the Narada Gana Sabha Office  between 5th and 20th  January  Contact – 24993201 or soomty@gmail.com)


This year the theme is Pallavi Singing. We are fortunate to have experts Sangita Kalanidhi 
R Vedavalli teach the subtle aspects of niraval in pallavi singing,  and Chitravina N Ravikiran guide students in the complex art of  constructing  a balanced pallavi.  AS Murali ofKalakshetra will take the students on a journey of swara singing and RS Jayalakshmi will anchor a session on allied ragas.

Voice training and voice culture are a very vital part of the training and shaping of a musician. Dr. Shruti Jauhari, well known Hindustani musician presently training many students and on the panel of musicians at KMMC, A.R. Rehman's conservatory of Music, will conduct a session on  training the voice.

Renjith Babu and Vijna begin each day with their session on yoga. As trained classical dancers, they are aware of the requirements of a musician and their session is particularly designed for the vocal and physical health of a musician.

Nadasangamam hopes to encourage young musicians and give them opportunities to meet and interact with senior musicians thus enriching their musical experience. Those interested in registering for the event may collect forms at the Narada Gana Sabha Office after 18th December.

Ragas in Symphony

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By Dr. Priya Srinivasan

I felt the notes of the raga Kalyan NRGMP - PMGRS moving over my skin making my hairs stand on end. The sound filled my pores and entered the spine as energy spiralled within. Many of us have experienced this when we hear great music but to feel it so rapidly as a response to the sound of the first few notes was truly remarkable. I realised quickly that this was no ordinary performance and that this music was composed by a globally savvy vaggeyakara of the 21st century. Kanniks Kannikeswaran from Chennai, India and now based in Cincinnati, Ohio. Thus Ragas in Symphony – The Shanti Experience composed and directed by Kannikeswaran opened the ‘India Festival’ in Den Haag, Netherlands on Wednesday the 15th of October to an enthralled international audience.

This was a remarkable performance on many levels and the sheer number of people on stage was in itself a feat. The many voices of the choral groups (Western and Indian) and orchestral harmony of the Western orchestra and Indian instruments blended seamlessly with slokas from the Sangeeta Sampradaya Pradarsini in the opening. This led to the guruvandana tarana where there was a play on the syllables sa, dha and soham with swaraksharas. The words Sri guruguha dasoham, (I am a dasa of Dikshitar) were sung, established for the audience the absolute mastery of vision that connected the lyrics and music. At once we knew this was a composer skilled in the arts, someone the great Muthuswami Dikshitar himself might have approved of. Kannikeswaran was openly declaring his knowledge and insight to the music visionary of 19th century India. The lyrics that followed in the form of the gopuchha (a structure used by Dikshitar) took the audience to new heights with the interplay between the vocal elements (Indian and western choir) and the western orchestra and Indian instruments. The words, lyrics, and sound cascaded with an incredible synergy: Soham, dasoham, sada soham, dasa dasoham, meaning I am that reality, I have surrendered to that absolute reality, I am always that reality and I have surrendered to those who have surrendered to that absolute reality. 

Ragas in Symphony is the first of its kind in many ways. It features the first Surinamese Indian choir – founded in 2013 under the guidance of Kannikeswaran. Surinamese Indians who call themselves Hindustani are twice removed migrants originally displaced by British and Dutch colonial endeavors in India and transplanted to Surinam (a country in the northern part of South America near the Caribbean) in 1873. Gaining independence from the Dutch, many of them moved to the Netherlands after 1975 and established lives in The Hague and other parts of the Netherlands. Through the vision of Kannikeswaran and Leo Spreksel (the Artistic Director of the Korzo Theatre) the latter who sponsored the India Dance Festival at Korzo for the past six years (bringing together both contemporary and traditional artists) featuring various Indian diasporic communities (Surinamese and Indian) were brought together with young Chennai singers from The University of Delft, the famous Dutch Dario Fo choir and the prestigious western orchestra: Residentie Orkest. This remarkable group produced a performance event that was eclectic in sound, visuals and reflecting racial harmony in the heart of a decentred Europe grappling with immigration reform and austerity measures, making the event extremely important on many levels. 

The music was visualized through dance by classical Bharatanatyam dancers: Revanta Sarabhai, Pooja Purohit, Kathak dancers: Hari and Chetana, and contemporary dancers from the Netherlands Dance Theatre. Ragas in Symphony marked the inauguration of the India Festival which includes the Korzo India dans festival, the India music festival and the India film festival. It is one of the largest India festivals in Europe running over three weeks and hosted other renowned choreographers and performers from India such as Aditi Mangaldas, Meenakshi Srinivasan, Hari and Chetana as well as the famous Dutch born Indian choreographer Kalpana Raghuraman and Shailesh Bahoran amongst a range of local artists. 

At the opening of this remarkable festival, it was the soundscape of Kannikeswaran that truly dominated. Kannikeswaran is considered to be a pioneer of the Indian American choral movement and has founded Indian community choirs in several cities across North America. His work has also toured internationally in Singapore and Netherlands. He is credited with creating a ‘new sound’ – that of choral expression of Indian ragas in conjunction with a traditional western choral sound. Kannikeswaran who has a Ph.D in music has extensively researched the hybridity of Muthuswami Dikshitar’s compositions. He showed his mettle as a 21st century composer who can bring the Vedic ritual elements of Hindustani, Western, and Carnatic music together in a seamless manner, extending Dikshitar’s vision in allowing us to consider the importance of tradition as innovation. In his compositions, he uses varied tools and techniques to express this global vision of peace and harmony (both literally and metaphorically) through text, swaras, chords, compositional forms, languages, instruments, harmony, counterpoint, orchestration (frequency ranges), tempi, silence, and more to create a juxtaposition of sounds reflecting the moods that ragas themselves can bring with changing seasons. 

To evoke spring the scene is set with a Hindustani tarana that flowers into the Carnatic mela scale of Vagadeeswari with text sourced from the “Tevaram” (which evokes various creatures at play during the spring season) framed under a transition between the C sharp major and B flat major chords with a brisk rhythm set by the drums thus allowing both Indian and western musicians to enter the notes seamlessly. An oboe mimicking the shehnai plays a jod in raga Brindavani Sarang, with a harp and a string pulse for support, ending in a tihai to herald the summer. A lone verse from the Sangeeta Ratnakara (dhantum dhantum dhigi dhigi dhigi dhigi) brings the summer season to life with the timpani and the splash cymbals portraying the intense heat of summer. The prayer for rain is answered with ‘miyan ki malhaar’ which is a concerto for sitar and orchestra in 4 movements. The orchestra goes up the raga M,P nDnD N, SNSN S, and brings it slowly back to the lower registar with cellos and basses – the real range of the life of the raga Malhaar. The first piece of the season autumn is in raga Bhairava, the raga of the season; it brings to life the phrases ‘pashyema sharad shatam, jeevema sharad shatam’ (may we live to see a 100 autumns, may we rejoice through a 100 autumns). There is an air of wonderment created as the scale of Mayamalava Gaula is echoed in the chords C major and E minor. The 2nd movement is brisk and has a simple tabla accompaniment and it concludes with an aalap overlay by one of the lead voices. The night of the year is winter. Darbari Kanada is the raga of the midnight and is hence chosen as a witner raga.

The first movement features a Jod sung entirely by the western choir to orchestral accompaniment (there is a solo Indian line in the midst). This piece shows the quietness of winter – in the pauses between lines and also shows the latent energy of the season. The Dario Fo choir has done full justice to this rendition. The 2nd movement starts with a teaser line from the ‘carol of bells’ – and transforms the line G,RGS, to D,NRS– characteristic of Darbari Kanada – and then launches off into a trisragati tarana ‘tanom dhim dhim tana’ – all sung by the Dario Fo. The rendition is almost Celtic, yet is Indian at the same time. It is in Darbari Kanada and yet, it is in the D minor scale all representing snowflakes, skiing on snow slopes and powerful avalanches. There is an invocation of peace. The shanti path from the Yajur veda in raga Megh where the Indian choir invokes peace on every aspect of creation; the western choir provides the choral polyphony at the end of each piece. The show ends explosively with a Tarana in Charukesi in seamless interaction between the Indian, western choirs, orchestra and all the dancers.

Audiences from diverse backgrounds were truly thrilled by the performance and gave rousing standing ovations. Kanniks Kannikeswaran as an artist whose work who must be watched and heard by lovers of classical Indian music, global music, and Western classical music alike. His work bears the hallmark of an artist who is at once deeply intellectual while simultaneously committed to creating an experience in sound and vibration of pleasure, peace, and harmony for audiences. In other words he is committed to creating rasa for diverse audiences while maintaining strict standards that would also appeal to the classicists sitting in Chennai sabhas. A visionary, he retains the depth and traditions of Indian culture while allowing Indians to simultaneously embrace the global. 

(Dr. Priya Srinivasan is an artist, writer, Bharatanatyam dancer and choreographer based in the Netherlands)

LEC-DEM MELA 2014 Part 3

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Sivanama sankeertanam
By Gayathri Sundaresan 
  


On 13 December 2014, the first session on the second day of the Lec-Dem Mela conducted by Sruti and the Karnatic Music forum at the Raga Sudha Hall, was by Udayalur Kalyanarama Bhagavatar. He presented Sivanama Sankeertanam under the broader theme of Sambho Mahadeva.

Bhagavatar said that in the bhajana sampradaya, Harinama sankeertanam was better known than Sivanama. He offered obeisance to the gurus who established the bhajana sampradaya. Among them, Sridhara Ayyaval was an embodiment of Siva who propagated the Sivanama siddhanta, and was himself an exalted guru.

Udayalur presented a number of songs that extolled the glory of Siva. He quoted Adi Sankara’s stotra wherein he asks for the privilege of being able to chant the Sivanama. As Tamil literature is replete with works on Siva by scholars and saints, Udayalur sang viruttams from Tiruvarutpa and Tevarams, endowing them with great emotion in his musical rendering. 

He chose songs by many composers like Suddhananda Bharati, Marimutha Pillai, Muthu Tandavar, Tirumoolar, Gopalakrishna Bharati, and Ramalinga Swamigal. He said philosophical songs by Mayuram Vedanayagam Pillai, a Christian, were included in traditional bhajanas.

In the given time, Udayalur Kalyanarama Bhagavatar successfully conveyed the essence of the rich tradition of sampradaya bhajana, the invaluable efficacy of Sivanama and the innumerable compositions that form its repertoire.

The Guest of Honour Dr. Easwar Srikumar, Member, Central Advisory Board, honoured the artists. A medical doctor by profession, he said music is a form of yoga that can take man nearer to the goal – Nada Brahmam. Nama sankeertanam helps cleanse the inner being of a person who participates in satsang.

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LEC-DEM MELA 2014 – Part 5

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Curative powers of Compositions on Siva
By Gayathri Sundaresan


The first session on the third day of the lec-dem mela was on ‘The Curative Powers of Compositions on Lord Siva’. Usha Bharadwaj of Karnatic Music Forum, introduced Dr. Sunder as one of the pioneers in propagating Carnatic music among school children through monthly workshops and lec-dem sessions organised by the forum.

A medical doctor by profession, Dr. Sunder believes in the adage “Doctors treat; the God of your faith heals you”. When a patient has faith in a doctor’s abilities to diagnose and treat his illness, his very attitude becomes conducive to healing. Such was the faith of the saints, in their utter surrender to their lord, that their words were embedded with spiritual powers that performed the magic of healing!

Sunder’s talk was cohesively strung together, laced with his customary humour, that created an easy camaraderie with the audience. Demonstration of the songs by his students (vocal by J.B. Keertana with J.B. Sruthi Sagar on the flute) was music to the ears. Mridangam accompaniment by Satyanarayanan embellished the singing. The original Panns and their corresponding prevalent raga names were announced.

Sunder aptly began by paying obeisance to Lord Vaitheeswara – the god of healing. He said that Saivite saints walked the land and spread the message of Saivism and its curative powers. In their songs, they included relevant episodes, the place where they occurred, and the characters involved. It is believed that chanting these songs could even today cure specific diseases.

The following are some of the songs and anecdotes narrated by the doctor.

A flu epidemic in Kongu Nadu was eradicated by Tirugnanasambandar’s song Avvinaikkuivvinai. The daughter of a chieftain in Tiruppaachilaachiraamam was cured of epilepsy when he sang Tunivalartingal. This song is believed to be an effective remedy for neurological disorders, diabetes, and hypertension.

In Tirumarugal, the song Sadaiyaayerumaal helped a young bridegroom to recover from snakebite. It is believed that the song clears the way for marriages delayed due to sarpadosham.

In Madurai, the chieftain Goonpandian was a follower of Jainism. His sister and minister invited Gnanasambandar hoping that the saint would be able to convert the king. The jains set fire to the ashram where Gnanasambandar stayed, but he escaped miraculously. The king was afflicted with typhoid that could not be cured. The saint applied the sacred ash (vibhooti) and the king was cured. The song, Mandiramaavaduneeru that contains both the episode and the curative aspect, was sung next. The song Vinguvinai is said to be effective in healing fractures, polio and other bone related problems.

Mattittapunnaiyankaanam tells the story of how Poompavai came to life at Mylapore. While singing the Pathigams (ten verses) it is believed that with each verse, the illness wanes in stages, and the patient is cured by the time the song ends.

Manikkavachagar’s song Poosuvadumvenneere is said to have cured the stammer of a child. Appar’s Ondrukolaam that brought back Navukkarasar’s child to life has the additional lakshana of each line starting with numbers, increasing one by one. Dr. Sunder pointed out that these songs were not only outpourings of bhakti, but were also rich in literary beauty.

Some of Sundarar’s songs were demonstrated movingly by Keertana and Sruthi Sagar. Dr. Sunder concluded the session with a song that described all the parts of the body, Talaiye nee vanangaai, the singing of which is believed to protect the entire body from ailment.

S. Janaki of Sruti introduced the Guest of Honour Nandini Ramani, who in her speech touched upon a few more sthalams where the deities were believed to be healers. She quoted Kalidasa “sareeram dharma sadhanam”– it is important to maintain a healthy body in order to be able to perform our duties. With the ever-present Sivam inside each of us, Siva aradhana is sure to help in healing. She praised Dr. Sunder for a well-researched and presented lec-dem that took everyone through a beautiful journey. Nandini also commended Gayathri Girish the next presenter for her multi-media series rendered over twelve months wherein she conveyed profound ideas in simple terms.

LEC-DEM MELA – Part 6

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Different aspects of Siva bhakti
By Gayathri Sundaresan


The final session of the lec-dem mela organised by Sruti and Karnatic Music Forum was a well-researched presentation by Carnatic musician Gayathri Girish. She presented ‘Different Aspects of Siva Bhakti’. With Mullaivasal Chandramouli on the violin and Chidambaram Balashankar on the mridangam giving her able accompaniment, she took up songs composed by many saints to illustrate her given topic.

Gayathri began with Tyagaraja’s Deva deva Sadasiva in raga Sindhuramakriya, where he implores the lord to bless him with devotion to his lotus feet. Bhakti can be in five stages – the lowest stage – manda bhakti – is when a person turns to God only in his hour of need; the madhyama bhakti is torn between belief and doubt; the highest, uttama bhakti is total surrender to God. Viswaroopa bhakti is seeing God in everything; and the last is the state of self-realisation.

Srimad Bhagavatam tells us of the Navavidha bhakti – the nine types of devotion. The Bhagavad Gita talks of four kinds of bhaktas. Gayathri classified ten types of bhakti and demonstrated them with songs by different composers.

Adi Sankara’s sloka Karacharanamva pleads for forgiveness for misdeeds – this shows the devotee’s misery. There are many songs where the composer despairs the life he has taken and pleads for release from the cycle of birth and death.

Many are the songs that the seers sang in ecstasy, glorifying their god. Gayathri sang a number of songs by Appar, Sundarar and explained their literary beauty as well.

Tanjavur Ponniah Pillai’s varnam Paavaai nee paaraai shows sringara bhava. Sakhyam is seen in Marimutha Pillai’s Enneramum kaalaithookki in Todi raga. The composer converses with Siva and questions the reason for lifting his foot – is it because he is tired after destroying Daksha’s yagna? Or is it that his foot is tired after kicking Yama? Or could it be that his foot is tired after the frenzied dance with Kali? Did the poison flow down to his foot from his throat? Is he dancing for the benefit of Patanjali and Vyaghrapada? The string of questions that the devotee nonchalantly throws shows his relationship with his god as an equal.

Papanasam Sivan’s Piravaavaram taarum asks for ending of the birth cycle, and for constant remembrance (maravaavaram).

Neelakantha Sivan shows yearning and impatience in Endraikku Sivakripaivarumo. Simple and innocent bhakti is shown by simple village folk. This can be seen in Manikkavachagar’s song Kaasanimingal that is also set to a lilting folk tune.

Total surrender is seen in Ramalinga Adigalar’s Tiruvarutpa. Gayathri said that every bhakta goes through the transition of various stages in his spiritual growth. She sang Tandaiyumtaayumguruvum in Surati to demonstrate this bhava.

Kavi Kalamegam makes clever play of words in his verse Mukkaalukkegaamun. The obvious meaning is that one should cultivate bhakti early in one’s life before his faculties deteriorate. But what is amazing is his use of the measures used in those times to denote the periods in one’s life.

Gayathri aptly concluded with Papanasam Sivan’s song Nambikkettavarevaraiyya, which includes many of the categories that she had listed out, and firmly reiterates that Siva bhakti will certainly, without doubt, lead a man to higher goals.

Sruti Editor-in-chief V. Ramnarayan proposed the vote of thanks. It was certainly a successful lec-dem mela with good public response to all the sessions.

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Birthdays & Anniversaries

SKGS Awards for Mangala Isai

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By BuzyBee

The 'SKGS Diamond Jubilee Sangeetha Choodamani' title was conferred on nagaswara vidwan Seshampatti Sivalingam, and tavil vidwans Thiruvalaputhur T.A. Kaliyamurthy and Tanjavur T.R. Govindarajan,  during the 27th Pongal Nagaswara Isai Vizha organised by Sri Krishna Gana Sabha on 14 January 2015. Nalli Kuppuswami Chetti, President SKGS, chief guest Justice M. Karpaga Vinayagam Y. Prabhu, Gen.Secretary, SKGS, musicologist B.M. Sundaram and R.Venkateswaran.Joint Secretary are in the picture.

OLI CHAMBER CONCERTS 2015

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Happy New Year!

We start the Oli Concert Series 2015 with a blend of voice and flute, by two extremely talented youngsters.

Welcome to this special concert to be hosted by Sri S Ravi, at his residence.

KUZHALUM KURALUM
A TRIBUTE TO THE MASTERS OF CARNATIC MUSIC
JB SRUTHISAGAR: Flute
JB KEERTHANA: Vocal
B ANANTHAKRISHNAN: Violin
KUMBAKONAM SWAMINATHAN: Mridangam

6.15pm, 24 Jan 2015
6, First Trust Main Road
Mandavelipakkam,
Chennai 600028
Ravi: (9962523030; 044-24643015)

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