SURYAKANTHI
A Journey towards the Voice of the Soul
Sunday, August 14, 2016
Monday, July 25, 2016
There are 12 Mudras called Dwdasha Mudras:
Mudra is a unique signature of a Carnatic Music composer, which is woven into some or all of their respective compositions Not all composers have mudras, and they do not necessarily relate to the composer's name only. Some mudras signify the name of the raga used in the composition, some represent the tala, some describe the place in which the composition was composed.
i. Vaggeyakaramudra – SwaNama or Pen name
ii. Raga mudra
iii. Tala Mudra
iv. Acharya Mudra
v. Raja Mudra
vi. Vamsha Mudra
vii. Prabandha Mudra
viii. Nayaka Mudra
ix. Sthala Mudra
x. Birudu Mudra
xi. Lakshana Grantha Mudra
xii. Samvatsara Mudra
Wednesday, July 6, 2016
A DAY SPENT WITHOUT LISTENING TO HIS MUSIC IS A DAY WASTED
My heart fills with gratitude as I pen this small note about my manasika guru the Inexplicable Genius Sangeetha Ratna Dr M Balamuralikrishna sir.
Alphabets, Kagunitas, Words, Sentences, Poems, Prose will all fail to construe his music and personality. Music cannot be explained or exclaimed; one has to really listen to Balamuralikrishna sir, to experience the experience of experience. You cannot allocate or formalize his music to any grammar or musicology, for he is an artist who can exemplify a new grammar, a new thought process, a new pattern capable of procreation of new ideas and impressions for students who want to quench their thirst with a drink called Knowledge.
As a student of music I have had the opportunity to study his compositions in cue and adore the beauty of it like a small child. I always relive the Poem we used to sing during our school days...
”Twinkle Twinkle little star
how I wonder what you are. “
After pondering over trivial details of his compositions I have wondered not once but many hundred times “Oh music star, I really wonder what you really are??”
”Twinkle Twinkle little star
how I wonder what you are. “
After pondering over trivial details of his compositions I have wondered not once but many hundred times “Oh music star, I really wonder what you really are??”
A day spent without listening to his music is a day wasted.
Like we all know that Krishna though was an avatar he had so many facets. Krishna born to Vasudeva Devaki, Krishna who would steal butter, Krishna who would loiter with gopika’s, Krishna who could destroy Khamsa and Pootani, The conversation between the Black and White ( Bhagavatgeetha) .Here is the same with Balamuralikrishna. There is a Singer Balamuralikrishna, Composer Balamuralikrishna, Music Director Balamuralikrishna, Actor Balamuralikrishna, Instrumentalist Balamuralikrishna and the child like Balamuralikrishna.
Like we all know that Krishna though was an avatar he had so many facets. Krishna born to Vasudeva Devaki, Krishna who would steal butter, Krishna who would loiter with gopika’s, Krishna who could destroy Khamsa and Pootani, The conversation between the Black and White ( Bhagavatgeetha) .Here is the same with Balamuralikrishna. There is a Singer Balamuralikrishna, Composer Balamuralikrishna, Music Director Balamuralikrishna, Actor Balamuralikrishna, Instrumentalist Balamuralikrishna and the child like Balamuralikrishna.
Balamuralikrishna sir is an asset to the country and to Bharatiya Sangeetha for his exceedingly luminous contribution to the Gnana Sattra.
“ Nee Paatalu naa Jeevamu Sudha madhuramu ”
Kindly join hands in extending the birthday greetings to the giant.
The Different Shades of Lalgudi Jayaraman sir’s Music:
What a delightful concert it was!!! A concept woven very intelligently with brilliant aesthetics making it a real tribute to, The One and Only `Lalgudi G Jayaraman sir`.
Every composition of his was covered in a duration of 120 minutes, including the once he had popularized, such as The Lalgudi pancharatna. It surely kept the crowd on their feet and I could make out many maamis and paatis sitting in our row, very curious of the next move.
With highly eminent vocalists like Bombay Jayashree ma’am and Abhishek Raghuram sir every bhava and subtleties were brought out in grandeur. Vittal sir and Kannan sir were at their best, they were not bowing the strings of their violin for they were playing the strings of the listener’s heart.
The swaras which were delicately picked from the Charukeshi Varna of Sri Lalgudi Jayaraman sir were encompassed to the kriti “ Mata laadamodi Galada “ to bring in the concept of Poruttam popularized by the Legend himself. The Grahabedha jatiswara got into every thillana composed by the master after the grabedha swara and portrayed some deep and intricate thinking put into composing the piece.
Sarvam Brahmamayam, in the end just melted the heart of the listeners. It left many, broken hearted for the program was over and many, with tears for having experienced such an intellectually, intuitional act.
Date: 01-07-2016
Venue: Music Academy, Chennai
Venue: Music Academy, Chennai
Thursday, October 23, 2014
The
life of Bhaktha Ramadas has been the subject-matter for Harikathas and
Devotional Dramas. They are the mainstay when we hear songs of Bhadrachala
Ramadas. His songs find a place in Bhajans too, “Jaya Janaki Ramana” in the
raga Naata is invariably sung in Bhajans as a “Thodaya Mangalam”. Studies two
decades ago produced an authoritative edition of “Ramadasu
Keerthanalu”, compiled by the great Vainika Manchala Jagannatha Rao.
CONTEMPORARIES
Historical
evidences available show that Vaggeyakaras Tallapaka Annamacharya [1424-1502
AD] and Purandaradas[1484-1564 AD] were contemporaries. Then came
Kshetrayya[1600-1660] who poured eternal life into “ Pada Sahitya” and
Bhadachala Ramadas [1620-1687], a great devotee of Sri Rama and a Vaggeyakara
were contemporaries. Ramadasa was the only son of Kancharla Linganna,
Mantri of Kondapalli Village, and Kamamba. He was christened Gopanna. But his
devotion to Rama from childhood earned him the "Ramadasa”. It is
said that Bhaktha Kabirdas preached him the “Ramataraka mantra” and he wrote”
Dasarathi Sathakam”, in which each poem ends with the words,“Dasarathi
Karunapayonodhi”.
When
Ramadasa was an official in the Tehsil of Bhadrachalam, Ramadasa utilized the
contents of the Khajana for the construction of a mantapa and gopura for the
temple of Sri Rama in Bhadrachalam, and for making ornaments for the deities.
In his Keerthana in Kamboji “ Ikshvaku kula thilaka” he says ―
“Chuttu
prakaramulu sompuga eheyisthi
gopura
mantapatukuduruga kattisthi”
He made Ornaments, emerald padakam for Bharatha, Pearl padakam for Lakshamana, Gold padakam for Seeta. For uing the sarkar( government) money he was sentenced to imprisonment and after 12 years of his incarceration, it is stated that Rama-Lakshamana came in the guise of ordinary mortals, paid the amount due to the government and got Ramadasa released. It was on this occasion Ramadasa sang the beautiful composition:
“ Emayya
Rama Brahmendradulaku
naina nee
maya deliya vasamaa”
It is said that Ramadasa composed most of his soul stirring songs when he was in Jail. After learning that Lord Rama himself had come to clear the debt of Ramadasa, Thanisha begged for forgiveness from Ramadasa.
PLACE AS A VAGGEYAKARA
Although
songs of Ramadas do not figure much in musical performances as those of
Thyagaraja, Dikshitar or Shyama Shastri, Ramadas has a significant place among
the composers of the pre Thyagaraja era. His compositions not only found an
important place in bhajans, as those of Narayana Theertha, Mahakavi Venkatasubbier,
Meera and Kabirdas, but also inspired future composers.
There
is no doubt that compositions of Ramadasa exerted considerable influene of
Thyagaraja. In the opera, Prahallada Bhaktha Vijayamu Thyagaraja pays obeisance
to Ramadasa in the Kanda padyam.
Kaliyugamuna
vara Bhadra
Chalamuna
nelakonna Rama-
Chandruni
pada bhakutla
Kella
varudanandagi velasina
Sree Rama
Dasu vinuthintu madin
The
reference to “Ramadasu” in the Thyagaraja krithi “Kavigiyuntekada” in Keeravani
might be to Anjaneya or Bhadrachala Ramadas. But it appears that Thyagaraja’s
mother sang to him in his childhood the songs of Bhadrachala Ramdas, and their
influence accounted for the Saint’s devotion to Rama (Rama Bhakti), his dislike
of mundane pleasures, as well as the nectar-like flow of Bhakti Bhava in his
krithis.Ramdas influence on Thyagaraja could broadly be dealt with under the
following four headings.
1. Ramabhakthi (devotion to Sree Rama)
2. Krithi rachana (manner of composition)
3. Usage of similar words
4. Portrayal of similar bhava.
DEVOTION TO SRI RAMA
Bhakti
marga, the path of devotion as enunciated in the Bhagavadgita, is the main
theme of the compositions of Ramadas as well as Thyagaraja. Although
Thyagaraja composed kritis on deities like Vishnu,Siva,Amba, the majority of
them were in praise of Rama, his Ishta Devata.It is interesting to note that,
in “Prahlada Bhakta Vijayam”, Sreemannarayana gives darshan to Prahlada as Sree
Seetha Rama.
It
is a well-known fact that the “Keerthana” form was in vogue much earlier than
the “Krithi”composition. And it was perhaps Thyagaraja who gave a definite
shape to the “Krithi” form as finely enunciated in his “Sogasuga Mrigdanga
Talamu” in Raga Sriranjini.Ramadas compositions were mainly “Keethana”; still
he could be deemed as the forerunner of “Krithi” form as illustrated by the
following compositions.
1. Tharaka
mantramu korina Dorikenu-Dhanyasai-Adi
2. Rama
Na manavini seyakura-Asaveri-Chapu
3. Rama
needaya raduga-Sahana-Triputa
4. Emayya
Rama-Kambhoji Jhampa
5. Innikalgi
Meerooramunna Nenevarivada noudu Rama-Kalyani-Adi
The
above mentioned beautiful compositions give ample scope for Sangathis
and also neraval. In his Ustava Sampradaya Keerthanas and Divya Nama
Samkeerthanas, Thyagaraja followed the footsteps of his forerunners, Ramadas
and Purandaradasa.
SIMILARITY IN USE OF WORDS
Both
Ramadas and Thyagaraja chose mainly Vyavahrika Telgu in their compositions to
make them appealing and easily understandable, although, in some of the
compositions of Thyagaraja, we notice a more subtle and refined way of
expression of ideas. There is however a striking similarity in the words and
expressions used in the compositions by both. Some examples are cited below:
Ramdas-Devagandhari-Adi
Pallavi:
Rama Rama
Seetha Rama Rama Rama Rama Sita||
Charanam
Ch 1. Thappunencha boku nee
goppatanamu chelladu ne neppudu nine nammiti thappaka nanu raksh||nchumu ||
Rama ||
Ch 2. Nammiti gaka na
chettemounu nee kripa leka mimmu ne vededendaka mee sommainanu paraka ||
Thagaraja – Sankarabharanam –Adi
Pallavi
Rama Seetha
Rama Rama-Rama Seetha Rama Rama ||
Rama ||
Ch.1. Thappu lenna bothe maaku
goppathanamu raadu, maa
yappa dayajesi kandla
gapppukoni paalimpave
Ch.2. Daapuleka Nenu needu-
Prapu korukonti gaani
Repu maapanuchu dova-
Joopaga radayya brova||
Rama ||
Ramadas – Poorvikalyani
-Triputa
Pallavi
Ananda
mananda mayenu sree janaki
Rama
smaranamu cheyaga needu ||
Ananda
||
Ch.1. Parama Sraddha kaligenu
durita
Jalamu lella tholagenu ||
Ananda ||
Ch.4. Poorvakrithamu kanabadenu
parama
Pavanamaina sree hari seva galige nedu ||
Ananda ||
Ch.7.Ramabhaktula chera kalgitimi
itara
Kamamu lellanu veeda galgitimi ||
Ananda ||
Ch.8. Parabhamala
paini branti tolagenu memu
Parula doshamu lenna morulannu neduradumu ||
Ananda ||
Thyagaraja – Bhairavi – Adi
Pallavi
Ananda
mananda mayenu Brahma – Ananda ||
Ch.3. papamulaku bhaya manditi hrith
thapamu
lella jala jesiti rama nee padamu
luramuna numchi Poojinchitini ||
Ananda ||
Ch.4. Kaliki aasalu rosinaramu.
ee kaliki brathuku nama saramu
itlu paliki paliki tholagi poye vieharamu ||
Ananda ||
In the song, “Endu daaginado” in
varali, ramadas entreats. “O Rama, where are you hiding you who
heard the enreaties of Gajendra, Draupadi and Dharmaraja and nt to their resue
?” similarly Thyagaraja in “Endu daaginado” in todi, asks “O Rama where are you
hiding you, who is a Bhakta poshaka and went to the succor of
prahlada an sugreeva?”
Again, “Rama! Naa moralakimpavemaya”in Aarabhi, Rmadas sings in suppliant mood;” why don’t you listen to my prayer, O Rama who earned eternal fame in this world by giving “abhaya” to a stone ? Thyagaraja sings in devagandhari belonging to the same melakarta as Aarabhi “Naa moraalakimpavemi sree rama” “O Rama, who blessed sugreeva and vibheeshana, why do you fail to listen to my supplication?”
IMPORT AND MEANING
Ramadas and Thyagaraja stand apart from
most other famous vaggeyakaras in one important respect. While the other
vaggeyakaras sang about the form and characteristics of god in their
compostions. Ramadas and Thyagaraja have explained morals, Upanishadie
truths, essence of the Gita, etc. Thyagaraja’s compositions teach us the
essence of the vedas, Puranas,Upanishads and the Gita, and hence great
musicians have hailed them as Thyagopanishad.
While Ramadas sings that the sweetness of Rama nama excels that of the sweetest essence of delicious fruits,butter,etc. Thyagaraja sings of the mental peace and happiness (sukham) derived from Rama nama, which is much more than that derived from water by a thirsty man, from immense treasure by persons afflicted by poverty, from panchabhakshya paramananna by a hungry person and from even nectar by those in distress. Thyagaraja goes a step further; he says that the chanting of Rama nama gives more happiness than the manasa pooja or chintaa of Sree Rama!
Ramadasa-Poorvi
Kalyani-Jhampa
O Rama
Neenamamemi ruchira Sree Rama
neenamamemi
ruchira || O Rama ||
Ch.1. Kadalee karjoodradi phatamula kathikamou kammani nee nama memiruchira || O Rama ||
Ch.2. Nava rasamula kanna navaneethamulakante nadhikamau nee nama memiruchira || O Rama ||
Ch.3. Vasu jamboodraksha phala rasamula kante
Adhikamau
nee nama memiruchira || O Rama ||
Thyagaraja-Saurashtra-Adi
Melu Melu
Rama nama sukhamee dharalo manaa I
phala
lochana valmeekadi balanilajadulu saksigha || Melu ||
Ch.1. Nindu dahamu konna manujulaku neeru dagina sukhambu kante chanda daridrya manujulakudhana bhanda mabbina sukhambu kante || Melu ||
Ch.2.Thaapamu Sairinchani janula kamrita Vapi yabbina sukhambu kante dari dapu leka bhayamandu velala dhairamy kalgu sukhambu kante || Melu ||
Ch.3. Aakali velala panchabhakshya para manna mabbina sukhambu kante sree rkarudau sree ramuni manasuna chinthinchu sukhambu kante || Melu ||
SIMILARITY OF EXPERIENCE
Thanks
to the grace of Sri Seetha rama, Ramadas is freed from bondage and he goes to
Bhadragiri and has darshan of the lord. In ecstasy, he pours out in mechabhouli
raga “Kanti maa ramulanu kanugonti nenu” similarly Thyagaraja sang the krithi
“kanugontini, sreeramuni nedu in bilahari, when he had darshan of the pooja
vigrahas, after they were found in the river bed.
In
the song, “Sree Ramula divya nama smarana,” in saveri, Ramadas deplores the
futility of a bath in the ganga or japa, thapa etc., whereas what is required
is Rama dhyana, whitout “ahamkara”. The same ideas is echoed in the Thyagaraja
krithi, “Manasu swaadheenamaina ya ghanuniki mari mantra tantramu lela” in
sankarabharanam. The same bhava is expounded in another krithi of Thyagaraja in
dhanyasi “Dhyaname varamaina ganga snaname manasa rama” in which Thyagaraja
asks; how, could one wash off one’s sins of deceivng others by bathing again
and again in the ganga?
In
“Narayana yana raada,” in nadanamakriya ramadasa observes that even living the
life of a samasari (family life)
one
can attain salvation. It is madness to wander away in forests for this purpose.
Thyagaraja brings out the samne idea in the krithi in saveri “Samsarulaithe
nemayya, sikhipincha vathamsu deduta nundaga”.
By
reason of their implicit faith in god, both were free from fear
of navagrahas.
Ramadas –
Yadukulakambhoji
“ Graha
gathulaku Veruva bonnu maaku galadu
Daivanugraha balamu”.
Thyagaraja –
Revagupti
“ Grahabala memi Sree Ramanugraha Balame Balamu ”
Their views on
attaining moksha too were similar. If man believes in man and not god, how ca
he free himself from the mortal coils? So goes their kritis:
Ramadas –
Janjooti
Pallavi
Narahari
nammaka narulanu nammite
Narajanma
meederuna, O, Manasa | ( Narahari)
Ch.1. Kallundaga mokallatho nadichite
Kaisiki
Povachchuna,O,Manasa!
Neellundaga
nummi neellanu mringithe
Nindu
dahanamu teeramu
O,Manasa !
Narahari ||
Ch.2. Komma yundaga koyya bommanu kalasithe
Ch.2. Komma yundaga koyya bommanu kalasithe
Korika
konasaguna O, Manasa
amma
yundaga Peddamma nadigithe
Arthamu
Chekooruna O, Manasa!( Narahari)
Ch.3. Annamundaga gulla sunnamu
thinte
Aakali
vetha teeruna O, Manasa !
Kannelundaga chitra kannela galasina
Kannelundaga chitra kannela galasina
Kamapu
Vyatha teeruna O, Manasa ( Narahari)
Thyagaraja – Madhyamavathi – Chapu
Pallavi
Nalina
lochana neevugaka nanyula namma
narajanma meederuna ||
Ch.1. Konga vanti dhyanamu chesthe thana
Ch.1. Konga vanti dhyanamu chesthe thana
Korika
konasaguna donga magani
Bhakthi meera
nammite manchi
Dova joopa
nerchina
Ganga loni
odanu nammi bhava
Sagaramu
daala vachchuna
Nanganachula
sarananuta
Chetaya
nangudu
Jnanopadesamu
cheyuna ||
Ch.2. Parama vandhyaku palu perugu
bosithe chanti
Palu kaluga
nerchuna nera dhanamula dayadula
Kichchite
nenarumala kaluguna eruvu vesi oosara bhoomi
Vilite emaina
phaliyinchuna varamaina peru kalugu hangaraviki
Vandana
monarinchite brovanerchuna || Nalina ||
In
these two songs both Ramadasa and Thyagaraja emphasize their point of citing
vivid examples:-
Ramadas
(1)
When you have legs, can you reach kasi by walking with your knees?
(2)
When Lakshmi is there, can you obtain riches by praying in Peddamma i.e.
Jyesthadevi ?
(3)
Will your desire be fulfilled by union with a picture of a lady or a
doll made up of wood?
Thyagaraja
(1) Can you obtain your wish by doing
false japa like a crane?
(2) Can you find the right path by
placing your faith in a thief?
(3) Can a barren woman secrete milk
even if fed with milk and curds?
(4)If you surrender to women, will kama
give you wisdom or gnanopadesam?
CONCLUSION
A
careful comparison between the compositions of Bhadrachala
Ramadas and Thyagaraja may reveal several more instances of
similarities in the use of words and ideas. With my limited knowledge, i have
only detailed some instances just to prove the influence of Ramadas on
Thyagaraja.
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