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Flow | Janya practice 5 notes – raga Hamsadhvani

An exercise for raga Hamsadhvani (YouTube) >>
Find song lyrics (composers) & translations for these and other ragas >>
Practice with basic “Sa” = G#
Download this audio file (2 MB, 2 min. mono)
Credit: eSWAR / FS-3C Sruthi petti + Tanjore Tambura
The above exercise1 is inspired by the rendition by eminent flautist
J.A. Jayant (YouTube Channel):
Gaayathi Vanamali by Sadasiva Brahmendra in Adi tala

Listen to a Varnam sung by Bhushany Kalyanaraman >>

Become fluent with the help of svara syllables (solmisation): practice a series of exercises, each based on a set of melodic figures that lend themselves to frequent repetition (“getting into flow”) | Practice goal, choosing your vocal range & more tips >>

South Indian conventions (raga names & svara notation): karnATik.com | Guide >>

raagam: hamsadhvani
Aa: S R2 G3 P N3 S | Av: S N3 P G3 R2 S

Having but 5 notes (instead of 7), this type of raga pattern is traditionally classified as being “derived” (janya) from a melakarta raga. More specifically, text books refer to any raga limited to 5 notes as audava raga.

The above svara pattern may be sung, hummed or practiced silently with several svara variants you are already familiar with (e.g. raga Dhirasankarabharanam, mela 29, resulting in Carnatic raga Hamsadhvani which has long been popular among Hindustani musicians as “Hansadhvani”). For details on popular Hindustani ragas, refer to The Raga Guide by Joep Bor.

Once internalized you may want to contemplate and remember the same exercise with the help of the “8 x 8 beads” pattern shared here >>

Practice another raga with 5 notes here >>

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  1. The present “Flow” series of exercises is meant to supplement the comprehensive standard syllabus (abhyasa ganam) attributed to 16th c. composer Purandara Dasa >>
    Concept & images © Ludwig Pesch | Feel free to share in accordance with the Creative Commons Attribution-NonCommercial-ShareAlike license >> [↩]

Flow | Janya practice 5 notes

sa = middle octave (madhya sthayi), ‘sa = higher octave (tara sthayi)
An exercise meant to supplement the comprehensive standard syllabus (abhyasa ganam) attributed to 16th c. composer Purandara Dasa >>
Concept & images © Ludwig Pesch | Feel free to share in accordance with the 
Creative Commons Attribution-NonCommercial-ShareAlike license >>

Explore renditions of raga Mohana, raga Bhupalam, raga Revagupti & Hindustani rag Bhupali on YouTube >>
Find song lyrics (composers) & translations for these and other ragas >>
Practice with basic “Sa” = G#
Download this audio file (2 MB, 2 min. mono)
Credit: eSWAR / FS-3C Sruthi petti + Tanjore Tambura

Become fluent with the help of svara syllables (solmisation): practice a series of exercises, each based on a set of melodic figures that lend themselves to frequent repetition (“getting into flow”) | Practice goal, choosing your vocal range & more tips >>

The above figures lend themselves to several ragas of Carnatic music:

South Indian conventions (raga names & svara notation): karnATik.com | Guide >>

raagam: mOhanam = raagam: bhUpALi (derived from the 28th melakarta raga, Harikambhoji)
Aa: S R2 G3 P D2 S | Av: S D2 P G3 R2 S

raagam: bhUpALam (derived from the 8th melakarta raga, Hanumatodi)1
Aa: S R1 G2 P D1 S | Av: S D1 P G2 R1 S

raagam: rEvagupti (derived from the 15th melakarta, Mayamalavagaula)2
Aa: S R1 G3 P D1 S | Av: S D1 P G3 R1 S

Listen to Uma Ramasubramaniam demonstrating the svaras (notes) for the present raga(s) on Raga Surabhi >>

Having but 5 notes (instead of 7), this type of raga pattern is traditionally classified as being “derived” (janya) from a melakarta raga. More specifically, text books refer to any raga limited to 5 notes as audava raga.

The above svara pattern may be sung, hummed or practiced silently with several svara variants you are already familiar with (e.g. raga Harikambhoji, mela 28, resulting in Carnatic raga Mohana which resembles Hindustani raga Bhupali, also known as Bhup or Bhup Kalyan). For details on popular Hindustani ragas, refer to The Raga Guide by Joep Bor.

Once internalized you may want to contemplate and remember the same exercise with the help of the “8 x 8 beads” pattern shared here >>

Practice a different arrangement with 5 notes: raga Hamsadhvani >>

  1. This is the present version of raga Bhupalam, the earlier one would have corresponded to Revagupti, see below. [↩]
  2. According to P. Sambamoorthy this is the modern name for raga Bhupalam (commonly sung with notes derived from the 8th melakarta, Hanumatodi); also known as the Tamil pan Puranīrmai; in temples the earlier version of Bhupalam – the one based on 15th melakarta Mayamalavagaula – is rendered before dawn by nagasvaram players; and it used to be heard in women’s songs and other folk songs. – A Dictionary of South Indian Music and Musicians, Vol. I [↩]

S Rajam and disciples sing Harikesanallur Bhagavatar

S. Rajam (1919-2010) is credited with defining the visual identity of South India’s classical music. The present recording was made at his Mylapore home on 12 December 1997 when rehearsing for a lecture-demonstration; an annual event serving to highlight rare facets of South Indian (Carnatic) music. More about this recording & Sangita Kalasikhamani S. Rajam >>

Total duration: 82 min.(2 tracks mp3): Cassette side A 46:24, Cassette side B 36:22); for free download options visit https://archive.org/details/rajam-harikesanallur-lecdem >>

  • S Rajam June 2009 © Jayan Warrier
    Swipe to continue this slideshow >>

S Rajam teaching and receiving visitors friends including singer Vijayalakshmy Subramaniam, pianist-educator Anil Srinivasan & Ludwig Pesch Photos © Jayan Warrier (June 2009)

A couple of years ago, musician-friend Ludwig Pesch invited me to a music lesson taught by S Rajam. One of the disciples there was Vijayalakshmi Subramaniam. The bond between the master and the student became evident as the lesson wore on. As the midwinter sun cast lazy shadows across the courtyard, I saw the guru lapse into proud silences, letting his disciple sing unaided. […] The memory of that master lesson at Rajam’s home remains etched in my memory. As the master and the student rendered a composition in Ananda­bhairavi, a curious butterfly lodged itself on my shoulder. The stillness of that moment lent me a certain delicate joy. It was something deeper than contentment—an ability to stay absolutely rooted to the music. The rest, as they say, is mere noise.

Anil Srinivasan in “Her master’s voice and more” (Indian Express, 18 June 2011) >>

Find additional information by typing names “S Rajam Harikesanallur”, “singer Vijayalakshmy Subramaniam”, “pianist Anil Srinivasan” (or similar combination) here:

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Anyone who is familiar with the world of Carnatic music, would recognise S. Rajam’s paintings of the Trinity—Syama Sastry, Tyagaraja and Muthuswami Dikshitar. They are probably his most popular creations. But his paintings of the seven swaras based on the visualisation of the swara personalities described in Sangeeta Kalpadrumam—the treatise by vidwan Harikesanallur Muthiah Bhagavatar, are equally interesting and beautiful. That Kalpadrumam was the source of inspiration for these paintings has been acknowledged by the late Rajam himself, in the detailed notes that he has given to Sruti.

https://sruti.com/printeditions/sruti-back-issues-individual/amjad-ali-khan-amp-ustad-hafiz-ali-khan

“Learning should be a source of joy” – V.V. Sadagopan on Music education

Audio source: singing by the author | Find details for “78RPM – V V Sadagopan” on Archive.org >>

It is a curious irony that we, who claim to “hear” our music,1 are less sensitive to tone quality than the Westerner who “sees” his music. Happy exceptions apart, musicians and listeners (especially of the South) are usually satisfied with some illusory pleasure, and do not care for the aesthetic joy – rasa – that music should give.

Text credit (excerpts seen above and below): Spirals and Circles by V.V. Sadagopan (1980) published in Sruti Magazine (print ed., Issue 9, July 1984), p. 7

Music-Education_VV_Sadagopan_Sruti_July_1984_p7_OCRDownload
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Viravanallur Vedantam Sadagopan was born on January 29, 1915, in an orthodox Vaishnavite family and spent his childhood and youth in Tirunelveli. He was a graduate and pursued a parallel vocation in music. He had his musical training under Namakkal Sesha Iyengar and Ariyakkudi Ramanuja Iyengar and became one of the most sought after musicians in the 1930s. At the height of his musical career he entered films and was hailed as Rudolf Valentino of the Indian screen. […]

VVS’s compositions include kritis, keerthanais, ragamaligais, padams, kili kanni and a series of Tirukkural keerthanais, wherein the Kural forms the pallavi and is elaborated in the anupallavi and charanam. As a music composer he has left behind a lasting legacy. […]

Music education for children became his passion and mission in later years. He called his integrative scheme of music education Tyagabharati, a term he had coined to epitomise the ideals of Tyagaraja and Subrahmanya Bharati. In this he struck an entirely new path, composing nursery rhymes in Tamil and Hindi, set to simple lilting tunes. […]

However the elders, comprising his friends and well wishers often stood perplexed, unable to comprehend the new role that this musical giant had donned. On April 10, 1980, he left Delhi by train, for Madras. He was seen alighting at Gudur, the next day. He has not been seen ever since. Rumours of sighting him in Varanasi and the Himalayas and consequent searches have yielded no results.

The mantle then fell on his devoted disciple Srirama Bharati, a visionary in his own right [who] passed away at a young age […]

“Children should grow with joy, courage and freedom and a discipline born out of these attributes. The fundamental principle is joy, suggestion must be the method, the emphasis should be on the imaginative and creative experience of music and teaching should follow a “flow-form-flow” spiral.
VV Sadagopan was clearly in favour of lakshya (aesthetic perception) over lakshana (intellectual abstraction) at school, college or university.” – T.K. Venkatasubramanian in “VV Sadagopan – An educator with a mission”, Sruti Magazine >>

Learn more about Singer, actor, writer and composer V. V. Sadagopan (The Hindu, 4 March 2005) >>

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  1. Here the author probably alludes to a metaphorical interpretation of karnātaka sangītam (today’s “Carnatic music”), one not to be taken literally even if invoked by some of his peers: understood as “classical music (sangītam) that surprises or haunts (ata) the ear (karna)” [↩]

“The decades immediately after Independence were the best for the Sabhas” – Historian Sriram V.

The Sabha itself was a product of colonial times. When the patronage of royalty and aristocracy was vital for the survival of the arts, a new city like Madras posed challenges – the ruling elite was English and had no intention to support artistes. The aristocracy, namely the dubashes or translators, provided the necessary support from the 17th century onwards. In the 19th century, new classes of wealthy professionals – lawyers, businessmen, doctors, and accountants – took over, with the support of Indians in Government who were the closest to what could be termed royalty in an egalitarian city. That saw the birth of the Sabhas – a group of wealthy patrons getting together to support the arts by way of providing venues and performing opportunities for artistes. Beginning with Madras city, the concept of the Sabha as a cultural patron spread to other towns in the Presidency. […]

Today we associate the Sabhas most closely with classical music and dance.

The decades immediately after Independence were the best for the Sabhas. Faced with the end of princely patronage and the simultaneous onslaught of cinema, musicians and dancers looked to the Sabhas for support. There were plenty of opportunities – the Sabhas did not operate just in December. […]

Post Covid, there are two probable scenarios […]

Source: “The Sabha-s at the crossroads” by Sriram V., December 1, 2022
URL: https://sriramv.com/2022/12/01/the-sabha-s-at-the-crossroads/
Date Visited: 1 March 2023

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