What has the presence of P got to do here! Just because pancama is present in a rAga, you cant associate it wilynily to whichever swara wherever it is. Anyway M2-M1 are an entirely different kettle of fish. Leave them out.ramakriya wrote:Sure, even in the presense of P, the prayOga p m2 m1 g3 in bEhAg(!) or d1 m2 m1 g3 in lalit does sound dissonent to me;
mELa ragas
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See. Dont keep saying the same thing. behAg does not allow M2M1 whether you think it sounds nice or not.
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I located the MMI rendition where I heard him sing M2-M1-G3. It is part of ragamalika swaras part of an RTP in bhairavi ("2-day concert"). The audio-quality is quite lousy. I would think that this is definitely a flighty behag where he is perhaps exploring the outer limits of the raga. He not only uses P-M2-M2-G3 (first sample below), he ALSO uses S'-N3-N2-D2-...-P-M2-M1-G2 in one phrase (second sample below) .
Whether you think this is too much liberty of behAg or not, i am interested on how you perceive the phrases - do they sound vivAdish, or just "odd" or do they sound ok? Even if they sound off, do they still sound sort within framework of behag (to me yes - but i recognize not "typical" behag - i dont think you can do this in a krithi).
Here are the links::
http://rapidshare.de/files/36660302/mmi ... 3.m4a.html
http://rapidshare.de/files/36660387/mmi ... 3.m4a.html
If there is going to be significant discussions on this, perhaps it should be to a different thread as we seem to have veered quite away from vanaspati. Yes there is still some connection as we are talking about perception of dissonance but any connection to vanaspati is faint and perhaps fading fast. I will let the admins make the appropriate decision.
Arun
Whether you think this is too much liberty of behAg or not, i am interested on how you perceive the phrases - do they sound vivAdish, or just "odd" or do they sound ok? Even if they sound off, do they still sound sort within framework of behag (to me yes - but i recognize not "typical" behag - i dont think you can do this in a krithi).
Here are the links::
http://rapidshare.de/files/36660302/mmi ... 3.m4a.html
http://rapidshare.de/files/36660387/mmi ... 3.m4a.html
If there is going to be significant discussions on this, perhaps it should be to a different thread as we seem to have veered quite away from vanaspati. Yes there is still some connection as we are talking about perception of dissonance but any connection to vanaspati is faint and perhaps fading fast. I will let the admins make the appropriate decision.
Arun
Last edited by arunk on 14 Oct 2006, 08:47, edited 1 time in total.
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A general comment to the members of rasikas.org - I think we can all agree that opinions are great as long as we present them in a way that doesn't suggest that we are imposing them on others. To call it "talking straight" would be self-flattering; it is more like "talking at" someone. As with all technical discussion, it is our responsibility, for the sake of objectivity, to dissociate fact and opinion until they can be correlated with external evidence (textual or practical). It is, furthermore, perversely unscientific to refute evidence of fact with opinion. Humility and erudition do not have to be mutually exclusive.
Ashwin
Ashwin
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drshrikaanth wrote:Pretty much. vivAdi notes are not used to start phrases. As I said earlier, these swaras depend on their neighbours for support and identity. So it is artificial to start on them. It may sound like R2 and you risk confusing yourself and the audience about the rAga identity. And then, when things look hunky dory, R1 will make a jarring entry. It just wont work.
drshrikaanth wrote:what is the previous swara. We are talking of a rAgamAlike. vanaspati is not the first rAga. Im sure the previous swara is R1 or possibly M1. We cannot take this unit as a stand-alone part.
I realize I haven't fully addressed this issue about G1 starting ascending phrases. vanaspati is, indeed, the fourth rAga, but the caraNa of the very first rAga, kanakANgi ("kanakANgyA ramayA..."), also ascends from G1. Same for the first pratimadhyama caraNa in sAlagam, "pratibimba rasAlaga..." A couple of the cittasvarAs in the 1st and 7th cakrAs (the ones taking the R1-G1 combination) also take G1 as the starting svaram in the ascent. Thus, at least from this source, it seems that these fragments could be taken as individual units, establishing G1 as a valid starting svara. Based on this evidence, it is my opinion that we cannot simply dismiss all ascending phrases that begin on vivAdhi svarAs.drshrikaanth wrote:It is not ambiguous at all. If you dont expect G1 to pop out od nowhere, then you dont have a case This unit is sung in continuity with the previous unit that ends in the ciTTeswara. So music-wise, it is NOT a stand-alone unit. sAhitya-wise, yes it is a different caraNa.
Ashwin
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Sri Guru Raghavendra Pallavi Concert Series - 3
Vocal concert by Vidushi Nagavalli Nagaraj
Accompanied on the violin by Vidwan H.K.Narasimha Murthy
and on the Mridanga by Kartik Gopalaratnam
The pallavi would be set in rAga gAnamUrti
Date : Oct 20th, Friday @7:30 pm
Venue : Sudha & Chandrasekharan's home in Fremont, CA
Please contact Susheel Narasimhan for the address and other details. He can be reached at
408-945-6463 or 408-318-1106
-Ramakriya
Vocal concert by Vidushi Nagavalli Nagaraj
Accompanied on the violin by Vidwan H.K.Narasimha Murthy
and on the Mridanga by Kartik Gopalaratnam
The pallavi would be set in rAga gAnamUrti
Date : Oct 20th, Friday @7:30 pm
Venue : Sudha & Chandrasekharan's home in Fremont, CA
Please contact Susheel Narasimhan for the address and other details. He can be reached at
408-945-6463 or 408-318-1106
-Ramakriya
Last edited by ramakriya on 19 Oct 2006, 11:35, edited 1 time in total.
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thanks again drs! I love hearing these rare (to me atleast) renditions!!
Consistent with the points Smt. Vedavalli makes at the beginning about usage of ga in such mELa ragas by MD, to me this rendition seemed to have "toned down" G1 considerably making relativelyt faint/subdued appearances here and there. This seems to me to contrast a lot with the brhadISwarO (gAnasAmavarALi) rendition by Sri. Susarla Sivaram, where G1's character appears "bolder" (like gAnamUrtE in gAnamUrti).
Maybe i am wrong but one big difference I sense between the two renditions is the way the mG prayoga (ma swara followed by a slide down to ga, the slide to ga being longer in duration compared to ma) is rendered in the 2 renditions. I think both renditions are mostly faithful to the respective notations in SSP and so I hope I am sensing this prayoga correctly . In the brhadISwaro rendition, maybe ga is arrived-to and held longer compared to guruguhaswAmini rendition as that can lead to defining the prominence of vivAdi character in the rendition.
Btw, do we have any renditions of brhadISwarO by Smt. Vedavalli? Would love to see how her school handles G1 in that krithi and compare it to the rendition of Sri. Susarla Sivaram.
Arun
Consistent with the points Smt. Vedavalli makes at the beginning about usage of ga in such mELa ragas by MD, to me this rendition seemed to have "toned down" G1 considerably making relativelyt faint/subdued appearances here and there. This seems to me to contrast a lot with the brhadISwarO (gAnasAmavarALi) rendition by Sri. Susarla Sivaram, where G1's character appears "bolder" (like gAnamUrtE in gAnamUrti).
Maybe i am wrong but one big difference I sense between the two renditions is the way the mG prayoga (ma swara followed by a slide down to ga, the slide to ga being longer in duration compared to ma) is rendered in the 2 renditions. I think both renditions are mostly faithful to the respective notations in SSP and so I hope I am sensing this prayoga correctly . In the brhadISwaro rendition, maybe ga is arrived-to and held longer compared to guruguhaswAmini rendition as that can lead to defining the prominence of vivAdi character in the rendition.
Btw, do we have any renditions of brhadISwarO by Smt. Vedavalli? Would love to see how her school handles G1 in that krithi and compare it to the rendition of Sri. Susarla Sivaram.
Arun
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http://www.rogepost.com/dn/l344arunk wrote:I missed all that (wasnt that actively posting for a brief period). Can someone post it?if you still think you have heard PM2M1, please listen to my lecdem on hamIrkalyANi.
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thanks. Very nice and informative. To clarify, I had indeed always thought that in general M2-M1 adjacent is not within the framework of CM. But once I heard that MMI rendition, I thought maybe it was ok in rare contexts and it wasn't a total taboo. I also found that particular usage very intriguing. Besides atleast to my perception in that rendition it seemed to sort of fit in behAg albeit stretching it.
I guess based on what ramakriya posted some other artists may be employing it as well (again rarely) in behAg (?).
But it does seem like a modern (and liberal) interpretation of behAg.
Arun
I guess based on what ramakriya posted some other artists may be employing it as well (again rarely) in behAg (?).
But it does seem like a modern (and liberal) interpretation of behAg.
Arun
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Probably. In fact i will not be surprised if vivadi melas are still considered blasphemous by some .kartik wrote:Just touching upon the M1-M2 adjancency,I think Kalyanaraman has composed in all the mela equivalents,using M1-M2 and omitting Panchama.That would make 36 ragas.Was this considered blasphemous at that time?
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FOR INFORMATION OF THE MEMBERS THERE ARE NOW TANAVARNAMS AVAILABLE IN ALL THE 72 MELAKARTAS. MY BOOK "JANAKA RAGA VARNA MANJARI " HAS JUST BEEN PUBLISHED AND IS AVAILABLE FOR DISTRIBUTION.
THE BOOK IS QUITE AFFORDABLE , PRICED AT RS 300 (us$ 12) ONLY.
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INTERESTED PEOPLE CAN CONTACT ME AT :
MY EMAIL : nalchakmur@yahoo.co.in
MY TEL : 040 27427600
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Don't know if vanaspati has turned rancidramakriya wrote:I got my mp3 recorder back and so I hope to do in the next day or two. But sure, we should go ahead, that will create some traffic on this thread .ha ha ha...
-Ramakriya
Finally ..here is the kriti brhadambA madambA in bhAnumati
http://www.rogepost.com/dn/zocp
-Ramakriya
p.s : for mAnavati, there is a fantastic recording of Chittibabu, and there are plenty of recordings of manOranjani So the next mELa should be a cakewalk!
Last edited by ramakriya on 31 Oct 2006, 11:51, edited 1 time in total.
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After dwelling over vanaspati/bhAnumati, I think it is time for the 5th mELa mAnavati; Earlier to gOvinda, this mELa was manOranjani. Interestingly, tyAgarAja has composed both in mAnavati, and manOranjani.
The mUrchane for mAnavati is
s r1 g1 m1 p d2 n3 s
s n3 d2 p m1 g1 r1 s
There is a sharp contrast between the pUrvAnga and uttarAnga of this rAga.
There is an excellent recording of tyAgarAja's evaritO, by Sri Chittibabu on Sangeethapriya.org
http://www.sangeethapriya.org//Download ... babu2.html
One thing prominent both in the rAgAlApane, and kalpanA swaras is the usage of dATu swaras by Chittibabu. The kriti does not seem to have many such prayOgas as such. There are other commercial recordings of MLV singing this kriti too.
Lakshman should be able to post a list of compositions of mAnavati. Recently I came across the notation of a varNa, in mAnavati; The sAhitya is of purandara dAsa, transformed into a varNa by Sri TKG.
-Ramakriya
The mUrchane for mAnavati is
s r1 g1 m1 p d2 n3 s
s n3 d2 p m1 g1 r1 s
There is a sharp contrast between the pUrvAnga and uttarAnga of this rAga.
There is an excellent recording of tyAgarAja's evaritO, by Sri Chittibabu on Sangeethapriya.org
http://www.sangeethapriya.org//Download ... babu2.html
One thing prominent both in the rAgAlApane, and kalpanA swaras is the usage of dATu swaras by Chittibabu. The kriti does not seem to have many such prayOgas as such. There are other commercial recordings of MLV singing this kriti too.
Lakshman should be able to post a list of compositions of mAnavati. Recently I came across the notation of a varNa, in mAnavati; The sAhitya is of purandara dAsa, transformed into a varNa by Sri TKG.
-Ramakriya
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is it me or is the mlv version quite different from chittibabu's? MLV seems to start the pallavi in the pUrvAnga, whereas chittibAbu starts in the uttaranga. Also in anupallavi, mlv holds at tara-shadja using it as anchor (and then goes to tara-gandhara), but chittibabu holds at tara-gandara using it as anchor.
To me mAnavati seems to have a more unique melodic touch say compared to vanaspati which does resemble cakravAham - but that could be becomes the corresponding (i.e. different ga only) close neighbours are all not as well known too (dhEnuka, sUryakAntam)?
Arun
To me mAnavati seems to have a more unique melodic touch say compared to vanaspati which does resemble cakravAham - but that could be becomes the corresponding (i.e. different ga only) close neighbours are all not as well known too (dhEnuka, sUryakAntam)?
Arun
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Songs in mAnavati.
Balambike pahi bhadram dehi dehi-Matya-Muttusvami Dikshitar
Chittamela itlaya rama ni-Adi-Pallavi Shesha Iyer
Dhyana nilayam- --Bangalore S.Mukund
Evarito ne delpudu rama naloni jalini-Adi-Tyagaraja
Guru sarvabhaumam aghoram papa haram-Adi-R.K.Suryanarayana
Iyalbait-tonriya iyarttamizhe matra-Chapu-Tamizhnambi
Manavati mam pahi mandahasa vadani-Rupaka-Cuddalore Subramaniam
Manavati sumati-Adi-Dokka Sriramamurti
Manavati-Rupaka-Bangalore S.Mukund
Manavati-Chapu-Chitravina N.Ravikiran
Manavatiyai iruppai parama sukha-Adi-Shuddhananda Bharati
Ni chitta?-?
Ni sogasu chuda- -Sriramachandra Murti Sistla
Ni va guha ennai rakshikka nila mayil midu kolahala-Adi-D.Pattammal
Nija bhakti ni nityanandanda kanda-Rupaka-Kotishvara Iyer
Niratamu- -Sriramachandra Murti Sistla
Onditandu-?-?
Pa pa dha ni sa (sj)-Rupaka-Vina Sheshanna
Pamarudanu- -Sriramachandra Murti Sistla
Pavanatamasmiyani pravachinchina mahaniyudu- -Sriramachandra Murti Sistla
Sannuta shri ramakrishna enna paliso karuna-Rupaka-Ashok R.Madhav
Satguna vidhaya (lng)-Triputa-Govindacharya
Shri hanumantam bhajare chitta pavanasutam shri-Adi-Balamuralikrishna
Vinarada- -Sriramachandra Murti Sistla
Balambike pahi bhadram dehi dehi-Matya-Muttusvami Dikshitar
Chittamela itlaya rama ni-Adi-Pallavi Shesha Iyer
Dhyana nilayam- --Bangalore S.Mukund
Evarito ne delpudu rama naloni jalini-Adi-Tyagaraja
Guru sarvabhaumam aghoram papa haram-Adi-R.K.Suryanarayana
Iyalbait-tonriya iyarttamizhe matra-Chapu-Tamizhnambi
Manavati mam pahi mandahasa vadani-Rupaka-Cuddalore Subramaniam
Manavati sumati-Adi-Dokka Sriramamurti
Manavati-Rupaka-Bangalore S.Mukund
Manavati-Chapu-Chitravina N.Ravikiran
Manavatiyai iruppai parama sukha-Adi-Shuddhananda Bharati
Ni chitta?-?
Ni sogasu chuda- -Sriramachandra Murti Sistla
Ni va guha ennai rakshikka nila mayil midu kolahala-Adi-D.Pattammal
Nija bhakti ni nityanandanda kanda-Rupaka-Kotishvara Iyer
Niratamu- -Sriramachandra Murti Sistla
Onditandu-?-?
Pa pa dha ni sa (sj)-Rupaka-Vina Sheshanna
Pamarudanu- -Sriramachandra Murti Sistla
Pavanatamasmiyani pravachinchina mahaniyudu- -Sriramachandra Murti Sistla
Sannuta shri ramakrishna enna paliso karuna-Rupaka-Ashok R.Madhav
Satguna vidhaya (lng)-Triputa-Govindacharya
Shri hanumantam bhajare chitta pavanasutam shri-Adi-Balamuralikrishna
Vinarada- -Sriramachandra Murti Sistla
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Did you find MLV's rendition on the net? If so, could u post a link?arunk wrote:is it me or is the mlv version quite different from chittibabu's? MLV seems to start the pallavi in the pUrvAnga, whereas chittibAbu starts in the uttaranga. Also in anupallavi, mlv holds at tara-shadja using it as anchor (and then goes to tara-gandhara), but chittibabu holds at tara-gandara using it as anchor.Arun
I think your observation is right. This seems to be true for all the *not so well-known* rAgas.arunk wrote:is To me mAnavati seems to have a more unique melodic touch say compared to vanaspati which does resemble cakravAham - but that could be becomes the corresponding (i.e. different ga only) close neighbours are all not as well known too (dhEnuka, sUryakAntam)?
Arun
The artist has more freedom to apply his imagination without bordering on any known territory - As seen with the very melodic (IMO) dATu prayOgas here by chiTTibAbu.
When such prayogas come to mainstream, then it becomes part of the lakshaNa Now, who doesn't know that kalyANi and tODi revel in shadja-panchama varjya prayogas
-Ramakriya
Last edited by ramakriya on 06 Nov 2006, 23:22, edited 1 time in total.
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Arun, I'm sure that it is not just youarunk wrote:is it me or is the mlv version quite different from chittibabu's? MLV seems to start the pallavi in the pUrvAnga, whereas chittibAbu starts in the uttaranga. Also in anupallavi, mlv holds at tara-shadja using it as anchor (and then goes to tara-gandhara), but chittibabu holds at tara-gandara using it as anchor.
Arun
All, please post any other renditions of evaritO - if you find.
-Ramakriya
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Dont know of any. I will post if i find some. Maybe others can post.ramakriya wrote:All, please post any other renditions of evaritO - if you find.
-Ramakriya
But i found this googling:
http://www.oldtelugusongs.com/newsongs/ ... ntaRao.mp3
An old telugu song in mAnavati (the raga name occurs). I must say this is a nice melody! Somehow the raga seems to accentuate that "old film song" feelinng .
BTW, did you listen to BMK's? As usual the raga chAya(l) of his is its own thing!
I was impressed with his kanakAngi. But others so far, i have not as much. But i know you like him more and so i would like your impression.
Arun
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http://batish.com/sd/sounds.html
Here are some samples(unfortunately) of hindustani compositions of the 5 melas discussed.
Here are some samples(unfortunately) of hindustani compositions of the 5 melas discussed.
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A very nice song indeed.arunk wrote:http://www.oldtelugusongs.com/newsongs/ ... ntaRao.mp3
An old telugu song in mAnavati (the raga name occurs).
Arun
Yes, I have listened to srI hanumantam - and don't have much to say anything about it. My feeling is that it is an 'also ran' kriti.arunk wrote:BTW, did you listen to BMK's? As usual the raga chAya(l) of his is its own thing!
Arun
-Ramakriya