The non-sacrificial, musical counterpart to Sāma-Gāna in ancient times was Gandharva-Sangīta, later Sangīta, which has three divisions; vocal, instrumental, and dance. Performed by “Gandharva” musicians in Indra’s heavenly court, earthly Gandharva-Sangīta was a replica of this celestial music. […]
Gandharva-Sangīta was also associated with pūjā, a form of worship with non-Aryan or indigenous roots that eventually replaced the yajña as the cornerstone of Hindu religious life. Instead of oblations into a fire, pūjā involves offerings of flowers, incense, food, water, lamps, and conches directly to deities or symbols on an altar. In pūjā, singing and playing instruments are conceived as offerings that are integrated with the other elements. […]
The association of religion with the production of the arts, while present in Western history, is paramount in India. Currently, the content of artistic production is largely taken from Hindu religious texts, with many performance genres derived from religious rituals. […]
I interpret image-worship in two ways, in one form of image-worship, the person who contemplates the image becomes absorbed in the contemplation of the qualities for which it stands. This is image-worship in its wholesome form – in the other form of it, the person who contemplates the image does not think about the qualities but looks upon the image itself as the primary thing.
Gandhi on image worship in Singing Gandhi’s India, p. 78
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Voice Culture and Singing by Friedrich Brueckner-Rueggeberg
This course material was originally produced for – and used by – teachers and students at Kalakshetra College of Fine Arts, today known as Rukmini Devi College Of Fine Arts.
Meaningless and uncontrolled singing and exercising are rather harmful since the long-term memory of the brain needs to be supplied with correct impulses which requires immediate recognition of functional disorders and their correction. Herein lies the great and far-reaching responsibility of the teacher whose full care and control is demanded in order to allow the singer to acquire an automatic and playful sense for the correct usage of his voice. In this manner, he is relieved sufficiently to devote himself fully to content and presentation of his music (described as Bhava in India). […]
Many victims of either wrong techniques of singing or careless teachers keep wandering from teacher to teacher in pursuit of their shattered hopes. This fact lends weight to the concept of voice control from the very beginning before defects can encroach that are so hard to correct later on, if at all.
Quote from page 15 in the printversion | Learn more >>
A two week long voice culture course was offered at the request of its Founder-Director, Rukmini Devi (1904-1986) when introduced to the renowned singer and voice trainer, Friedrich Brueckner-Rueggeberg in 1982.
This project was conceived on the basis of earlier experiences, namely that Indian singers would benefit from time-proven as well as modern methods such as described here, mainly in order to prevent injury caused by mechanical practice (e.g. a lack of awareness that a pupil’s vocal range, breathing and posture should be taken into account).
The method described here is oriented towards “intercultural learning” which explains why it has since been adopted by several voice coaches from all over India, be it for “classical” singing or otherwise.
The Chennai branch of the Goethe Institut (German cultural institute, better known as Max Mueller Bhavan)sponsored Friedrich Brueckner-Rueggeberg and his senior disciple Peter Calatin to conduct the voice training course hosted by Kalakshetra in 1983 for which the present contents was created.
First published by K. Sankara Menon and edited by Shakuntala Ramani in Kalakshetra Quarterly Vol. V, No. 3 (Chennai, 1983).
Co-author, translator and researcher (adaptation to the Indian context including illustration and photography): Ludwig Pesch – the author’s former student at Freiburg Musikhochschule (Germany) – then a student of Kalakshetra College.
The challenge of going beyond a “narrow understanding of classical” music has long been debated among performers and musicologists; whether for the sake of creativity and self-expression or ideals like “serving society through music”, even harnessing the healing power of music where most needed.
So what about reconsidering all of this and more in the light of the following quote:
Mahatma Gandhi often said, ‘We shall consider music in a narrow sense to mean the ability to sing and play an instrument well, but, in its wider sense, true music is created only when life is attuned to a single tune and a single time beat. Music is born only where the strings of the heart are not out of tune.’
Let us, for a while, experience the joy of music in the light of a common ground, namely that of personal aspirations (like wanting to excel in a playful if not competitive spirit) and the quest for a shared “moral compass” Gandhi is known to have advocated all his life (what binds us together as responsible world citizens).
This seems a thought experiment worth performing, so here are a few suggestions for teachers, students and lovers of Carnatic music willing to take up the challenge:
Set some time apart in order to (1) explore and grasp the deeper meaning of each of the words and concepts marked bold in the above quote, first from a musical point of view; (2) jot down your findings and thoughts; then (3) discuss them with your teachers, parents or peers; (4) all along keep asking them and yourself whether Gandhi’s intuitive, personal understanding of how music in general should play a role in our lives, while actively engaging with a music that’s time proven as well as meaningful in our modern, hectic lives and rapidly changing societies; (5) possibly being exactly that in the sense of “healing through music”; (6) prompted by Gandhi, consider any one (or all) of these ideas in terms of a “response”, considering the extraordinary stress and tension faced on a daily basis (caused by the multiple crises some of us have to cope with).
It’s up to you to explore all this and more in the spirit of free thinking (*) and – if you like – share your thoughts with me >>
Very few people know that Gandhi was extremely fond of Music and arts. Most of us have been all along under the impression that he was against all arts such as music. In fact, he was a great lover of music, though his philosophy of music was different. In his own words ‘Music does not proceed from the throat alone. There is music of mind, of the senses and of the heart.’ […]
According to Mahatma ‘In true music there is no place for communal differences and hostility.’ Music was a great example of national integration because only there we see Hindu and Muslim musicians sitting together and partaking in musical concerts. He often said, ‘We shall consider music in a narrow sense to mean the ability to sing and play an instrument well, but, in its wider sense, true music is created only when life is attuned to a single tune and a single time beat. Music is born only where the strings of the heart are not out of tune.’
“A historian points out the Mahatma saw morning prayers as a way to inspire discipline and that he used community voices to mobilise people. […] For Gandhi, music — whether it was a bhajan like Vaishnava Janato or a patriotic song like Vande Mataram — was a means of development of the “moral self” which was essential to become a satyagrahi.” – Basav Biradar reviewing ‘Singing Gandhi’s India: Music and Sonic Nationalism’ by Lakshmi Subramanian in The Hindu | Read How Gandhi adopted music on the way to freedom >>
Ethnomusicology can be considered as the holistic and cultural study of music existing in various folk, tribal and other ethnic societies. The discipline ethnomusicology deals with the study of music from a social and cultural perspective and aims to survey and analyze the music traditions of various cultures. Ethnomusicology also emphasizes the study of music of one’s own and other cultures which promotes the intercultural perspective of music. Initially, the Indo-British interrelationship paved the way for intercultural communication through musical works and set the foundation for ethno musicological study in India. Ethnomusicology emerged in India during the British period when western authors started to write about Indian music in English language mainly for western readerships. Intercultural aspects can be found in all styles of music because of the cultural changes in societies that are induced by the changing reigns of rulers in the different ages of a nation‟s history. […]
After the 1980s, concepts of anthropology and musicology merged and more emphasis was placed on the observation of the process of musical creation, as seen in improvisations and performances. The focus of the study has shifted towards making critical examinations, rather than collecting abstract information. […]
Classical music is the most refined and sophisticated music to be found in the subcontinent of India. There are many other forms, however, which have a specific function in the society, and these are by no means devoid of artistic expression. The great diversity of music in India is a direct manifestation of the diversity and fragmentation of the population in terms of race, religion, language, and other aspects of culture. The process of acculturation, so accelerated in modern times, is still not a very significant factor in many areas of the country. There remain remote pockets where tribal societies continue to live much as they have done for centuries.
“Tribal, Folk and Devotional Music” by NA [Nazir Ali] Jairazbhoy in AL Basham (ed.). A Cultural History of India. London: Oxford University Press, 1975, pp. 234-237.
Gamaka has been defined by Sarngadeva and others as the ornamentation of a note by shaking it. But evidence from their works can be cited to show that the idea of gamaka is more extensive than the connotation of this definition; it has been used to convey the idea of beautifying a note not only by the shake but by any other means which seem to be efficient or adequate. For instance by the adjustment and control of the volume of a single note it can be made to assume different shades of colour, and these effects can be, and have been legitimately classed under the category of gamakas. […]
This complexity in the nature of gamakas, as used in vocal and instrumental music, has been noticed and exhaustively treated in Sanskrit treatises on music. They offer an abundance of material on this subject as well as on others. […]
Though the employment of gamaka in music is plain enough it is a long time before we come across the term gamaka in Sangita literature. Bharata does not use the word gamaka in his Natya Sastra. […]
Among authors who came after Bharata, Narada in his Sangita Makaranda and Matanga in his Brhaddesi mention gamakas though they do not enumerate any list of them or seek to define them. Along with the idea of gamaka, the expression ‘gamaka’ was perhaps being slowly evolved. Narada in dealing with alankaras says that he will describe 19 gamakas but their definitions are missing in the existing recension of his treatise. Matanga freely uses the term gamakas in the definition of ragas and gitis. As in so many other respects, he is the writer who gives the most important information on this subject between the time of Bharata and Sarngadeva. […]
The gamaka has come to occupy a vital place in our system of music. It is not simply a device to make melodic music tolerable, and it is not its function merely to beautify music. It determines the character of each raga, and it is essential to note that the same variety of gamaka appears with different intensity in different ragas. The function of the same gamaka in different ragas varies subtly and establishes all the fine distinctions between kindred melodies by an insistence, which is delicate but withal emphatic, on the individuality of their constituent notes. The gamaka makes possible the employment of all the niceties in variation of the pitch of the notes used and is therefore of fundamental importance to our music. If the personality of any raga is to be understood it cannot be without appraising the values of the gamakas which constitute it.
At first, this question seems easy to answer: just watch performers from either strand of Indian music and you’ll know Which is Which, merely going by the instruments in use, or how they dress and watching the body language involved: harmonium or sarangi vs. violin for melodic accompaniment for most vocal recitals, and tabla drums rather than a double-faced mridangam.
Even in the absence of other clues, experienced listeners know what distinguishes one concert item from another, in order to immerse themselves in that which endows “classically trained” musicians across South Asia with a deeply felt sense of unity: raga, aptly defined as a “tonal framework for composition and improvisation” by Joep Bor in The Raga Guide.
What binds Hindustani and Carnatic music lovers together is the experience of raga which, given its roots (lit. colour, beauty, pleasure, passion), denotes a cultural phenomenon rather than just a particular combination of notes. This means that raga-based music is more widely shared than one would expect in the modern world due to its capacity to transcend linguistic boundaries. In short, both strands of Indian music, Hindustani and Carnatic music, have absorbed a wide range of regional traditions throughout history. At the same time, “raga music” continues to serve as a vehicle for meaningful lyrics in any conceivable genre in addition to “classical” or “devotional” music. Even when rendered by an instrumentalist or sung without lyrics (as customarily done within both Hindustani and Carnatic recitals) each raga constitutes “a dynamic musical entity with a unique form, embodying a unique musical idea”. […] As regards Hindustani ragas, they “are known to musicians primarily through traditional compositions in genres such as dhrupad, dhamar, kyal, tappa, tarana and thumri. Good compositions possess a grandeur that unmistakably unveil the distinctive features and beauty of the raga as the composer conceived it.” (Joep Bor).
A comparable range of genres is available to Carnatic musicians, including varnam, kirtana, kriti, ragam-tanam-pallavi, padam, javali, tillana with a notable difference: since the 16th century, Carnatic compositions take up more time in order to render the lyrics faithfully, as intended by their composers and jealously guarded by teachers, discerning listeners and critics alike.
It is hard to imagine how such ideas would have worked before the advent of the tambura or tanpura – another feature of Indian music which may explain why older scales and theories have fallen into oblivion ever since – in spite of frequent mentions in text books.
But it’s harder to explain the musical differences in plain language while listening attentively as their respective performances unfold: differences begin to multiply, mostly in ways too subtle for words. Such differences call for probing into the depths of Indian “classical” music in the sense of a particular branch of music that is governed by clearly defined rules as well as unwritten conventions valued by professionals and connoisseurs.
For Indian listeners, such distinctions are mostly associated with a particular region, like the northern Hindustani and southern Carnatic music even if deceptive when it comes to the birth places of noted Hindustani exponents: many famous musicians were born or trained in Bengal in the east, and Dharwad in the south, also known as “Hindustani music’s southern home“. Being associated with a famous regional tradition or lineage is mentioned in most programme notes, like the vocal gharana known as the “Dharwad Gharana” or “Gwalior Gharana” in Hindustani music; and likewise, southern musicians pride themselves for having learned their arts within a bani (“family tradition”) designated by a particular town, for instance Tanjavur (vocal), Lalgudi (violin) and Karaikudi (vina or veena).
Then there are the preferred languages used in song lyrics in the case of vocal music; and certain rhythmic patterns local listeners would instantly feel familiar with or, conversely, associate with “novelty” when first employed beyond their place of origin. The latter is eagerly anticipated toward the end of a recital. In the opening and main parts of a recital, the most obvious differences between Hindustani and Carnatic music include the following traits:
Hindustani musicians prefer “accelerating” almost imperceptibly – from slow to fast tempo – during an alap (raga alapana, the melodic improvisation preceding a composed theme); this preference entails presenting fewer items compared to their Carnatic peers;
by contrast, a typical Carnatic or Karnatak concert opens with two or three items in a brisk tempo, including sections in “double tempo”, before elaborating a particular raga in a slow-to-fast format akin to the Hindustani format known as “imagination” (khyal or khayal) traceable to 18th c. court music;
Carnatic recitals are enriched by arithmetic elements derived from the repertoires of temple and dance musicians, and coordinated by visible gestures (something listeners love to emulate for the sake of self-immersion or as a sign of appreciation); and not surprisingly, rhythmic intricacies were successfully adopted and refined as part of Hindustanitihai patterns, most successfully by Ravi Shankar in the course of collaborations with southern instrumentalists (duly acknowledged in Raga Mala: The Autobiography of Ravi Shankar); be it for his solo sitar recitals or novel, mostly temporary jugalbandi ensembles like the one documented on video: recorded in 1974 at the Royal Albert Hall in London: “As far back as 1945, I was absorbing the essence of these from the fixed calculative systems of the Carnatic system.” (To understand their application, watch a tarana on YouTube repeatedly, starting from 3:27) Unsurprisingly this process of give-and-take, once proven successful, has become too common to bother crediting it to any particular source, other than declaring it a “shared heritage” cherished by musicians and audiences all over the world: Unity in Diversity at its very best!
To appreciate some of the aforementioned characteristics in the context of South Indian music, listen to recitals by two of its most beloved exponents:
From the above mentioned differences follows the most important one, namely the amount of time assigned to compositions based on elaborate lyrics: the concise bandish in a Hindustani recital vs. the tripartite kriti several of which occupy pride of place in Carnatic music.
The standard syllabus for South Indian “classical” music is ascribed to 16th c. composer Purandara Dasa of Vijayanagar (modern Hampi in northern Karnataka as indicated on the music map seen below). His method proved so efficient as to provide a common ground for aspiring singers or instrumentalists from many regions and linguistic backgrounds. This may explain how such music invites the convergence of several voices or instruments into one (unison): a soloist accompanied by violin just as two vocalists (popular duos known as “Brothers” and “Sisters”), or pairs of flutes, lutes (vina) and violinists, all capable of achieving perfect alignment at any given moment during a recital; and this not merely for evenly paced motifs but with equal ease in richly embellished passages. For good measure, such feats require neither notation nor lengthy rehearsals but instead combine musical memory with considerable freedom to enrich predictable patterns with one’s own flights of imagination.
As regards inevitable specialization such as a particular vocal or instrumental style, required for mastering certain melodic and rhythmic intricacies and compositions, there is an infinite variety to delve into: variety that explains the evolution of two great music “systems” that kept evolving and intersecting ever since musicologists became obsessed with classifying and validating certain features in the 19th and 20th centuries.
For non-Indian music lovers and students, Yehudi Menuhin’s reminiscences titled “Unfinished Journey” may be a good starting point: the violin virtuoso was among the first to appreciate fact that “Indian musicians are sensitive to the smallest microtonal deviations, subdivisions of tones which the violin can find but which are outside the crude simplifications of the piano (or harmonium)”. His interest in Indian violin music motivated Menuhin to invite the South Indian violin virtuoso Lalgudi Jayaraman to tour the UK and participate in the 1965 Edinburgh music festival.
For a better understanding of what Yehudi Menuhin meant by “smallest microtonal deviations”, listen to the very first composition most learners of Carnatic music have learned – a gitam (didactic song) by Purandara Dasa – in: A brief introduction to Carnatic music >>
Since then, musicians from various backgrounds have never ceased to contribute to an unprecedented intercultural dialogue: exponents of western classical, ecclesiastical and minimal music just as jazz, pop and film music, all set to explore new horizons together with their Indian peers.
to explore the above topics on your own, refer the Indian sources recommended here >>
in order to get a clear idea what this means in practice, listen closely to audio and video contents featuring two prominent families of violinists whose roots lie in South India: one known as the Parurbani (brothers M.S. Gopalakrishnan & M.S. Anantharaman), and the other brought into prominence by N. Rajam (Hindustani violin) and her brother T.N. Krishnan(Carnatic violin)
Thanks to Michael Zarky (Tuning Meister) for providing valuable tips and corrections for this post and previous Carnaticstudent courses including those offered in conjunction with university eLearning programmes.
Raga, Tala and Pedagogy: On the First Steps in Carnatic Music by Jeremy Woodruff
The system by which any music is taught is the key to what is preserved, and how, in a musical tradition. I chose to research the basics of instruction in South India,both as an entry point for some practical knowledge on the South Indian flute, and as away of examining basic tenets of karnatic music. Using advanced knowledge of a foreign music without having prior knowledge of its basic pedagogy is a bit like attempting to build a chair without a seat for one’s backside. Only by studying the basic assumptions of the music, may we identify what techniques are useful to us, or not, because only then we carefully consider for what they were originally intended. […]
All melodic instrumental training in karnatic music is focused on reproducing subtleties of vocal performance. As imitating singers was the main way that instrumentalists from the time of ‘the Trinity’ updated, preserved and greatly enriched what is now known as karnatic music, it is natural that it is considered the greatest means to accomplishment in instrumental training. Where schools mainly disagree is on how (and how far) these vocal subtleties should be imitated. […]
Gitas are the first pieces to be learned after the rigorous basic exercises outlined above. The Gita, ‘Sri Gananatha’ is the first of these Gitas to be learned by any student. Maybe it is the ‘Für Elise,’ or ‘Minuet in G’ by Bach of karnatic music. It is therefore a special case, but it can still serve well as a concrete demonstration of how gamakas of a single raga, on a single song can differ radically from teacher to teacher. The gita is given in fig 2.1 in Indian notation.
[Bold typeface added above for emphasis]
Read the full paper A Western composer’s view of early music education in Carnatic music on Academia.edu >>
Review by Vinay Lal (Professor of History & Asian American Studies, UCLA) in Canadian Journal of History: A Storm of Songs: India and the Idea of the Bhakti Movement by John Stratton Hawley: “The idea of a ‘‘bhakti movement’’ has long been one of the largely unexamined verities that have played a critical role in the idea of Indian civilization and, more speciﬁcally, the notion of a composite culture. Bhakti is usually rendered as ‘‘devotion,’’ and in the generally accepted narrative encountered in Indian histories and popular Indian opinion alike, a devotional movement originating in the Tamil country in the eighth century gradually made its way north and eventually engulfed the entire country. […] The fundamental achievement of John Stratton Hawley’s A Storm of Songs is to probe how the idea of a ‘‘bhakti movement’’ came about and what Indian scholars, inspired by nationalism, might have contributed in giving rise to a canonical narrative about bhakti’s place in shaping an Indian sensibility. […] Hawley has succeeded in gifting us an exceptional study of India’s much lauded bhakti movement.” – Read the full review on this author’s blog or here: https://www.researchgate.net/publication/315532465
“In this comprehensive book, Hawley traces the 20th-century history of the notion of the bhakti movement the idea that there was a significant, unified, pan-Indic turn to devotional religiosity in medieval India. The author argues that the invention and promotion of this idea was a key aspect of nation building in that it offered a narrative of Hindu unity despite the vast and disparate set of religious processes ranging over different vernacular languages, regions, and time periods.” – Learn more or find a copy in a library near you: http://www.worldcat.org/title/storm-of-songs-india-and-the-idea-of-the-bhakti-movement/oclc/893099156