Hindu Patrika
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
“I Cannot Live Without Music”
INTERVIEW “I cannot live without music” Swati Tirunal was undoubtedly one of the most important modern composers, one who included Hindustani styles in his compositions. Nowadays it has become fashionable to say you must avoid Hindustani in Carnatic music or the other way around. But looking back, Bhimsen Joshi was among those south Indians who became luminaries in the north Indian style. How many south Indians are really open to Hindustani music is debatable. The late M.S. Gopalakrishnan was very competent in the Hindustani field, and my colleague Sanjay Subrahmanyan is a Carnatic musician open to Hindustani ragas – he sings a Rama Varma at the Swarasadhana workshop focussing on Swati Tirunal’s compositions pallavi in Bagesree, for instance. Then again there are ‘fundamentalist’ groups Well known Carnatic vocalist Rama Varma was in Chennai recently to who think Behag, Sindhubhairavi, conduct a two-day workshop (9 and 10 February 2013) Swarasadhana, Yamunakalyani, Sivaranjani and their at the Satyananda Yoga Centre at Triplicane. Here he speaks of the event, ilk should be totally done away with. his journey in classical music and his thoughts on the changing trends of the art form. Rama Varma How did Swarasadhana happen? in conversation with I have been teaching in a village called Perla near Mangalore for the past M. Ramakrishnan four years, at a music school called Veenavadini, run by the musician Yogeesh Sharma. He invites musicians to visit there once a year. Four years ago Veenavadini invited me. They enjoyed my teaching and Do you follow the same style of teaching I enjoyed being there too, and my visits became regular. -
Readying the Purnahutis, to Dressing of 11 Rudrams, Accompanied the Devi and Every Murthi Inside by Bilva Archana for 11 Shiva the Temple
Sri Chakra The Source of the Cosmos The Journal of the Sri Rajarajeswari Peetam, Rush, NY Blossom 13 Petal 1 March 2009 Om Nama Shivaya... MarchMarch NewsletterNewsletter Since the last issue... The beginning of December saw Aiya come up to Toronto to teach the kids’ class and Kitchener/ Waterloo to teach a class and make personal visits. He was back in Rochester for Karthikai Deepam on Dec. 11. The temple hosted large crowds later in the month when it Clockwise from top: Aiya was hosted a Rudra homam workshop honoured by Nemili Ezhilmani; on the 27th and the annual kids’ Annamalai temple and mountain; Aiya Matangi homam on the 28th. and Amma at the conference; Aiya The next big event after that was delivering his address on mantra, tantra and yantra; our gurus hanging Thiruvempavai for the first 10 days out with their gurus. of 2009. After Ardhra Dharshanam, Aiya and Amma briefly visited Delaware before embarking on a two-week trip to India. Satpurananda. They were in Kanchipuram and After the conference, Amma and Nemili on the 16th, where they Aiya flew to Visakapatnam to see received a wonderful welcome. Ammah and Guruji and also to Aiya’s rendition of Bala Kavacham visit Devipuram. After that, they was playing as they entered the went to kumbhakonam and later Nemili peetam. From there, Amma met Sri Shangaranarayanan to and Aiya went to Thiruvannamalai, discuss items needed for the SVTS and then Chidambaram. kumbhabhishekam in 2010. They then came back to Upon returning from India on Chennai, where they visited the evening of Jan. -
Musical Instruments of South Asian Origin Depicted on the Reliefs at Angkor, Cambodia
Musical instruments of South Asian origin depicted on the reliefs at Angkor, Cambodia EURASEAA, Bougon, 26th September, 2006 and subsequently revised for publication [DRAFT CIRCULATED FOR COMMENT] Roger Blench Mallam Dendo Ltd. 8, Guest Road Cambridge CB1 2AL United Kingdom Voice/ Fax. 0044-(0)1223-560687 Mobile worldwide (00-44)-(0)7967-696804 E-mail [email protected] http://www.rogerblench.info/RBOP.htm Cambridge, Monday, 02 July 2007 TABLE OF CONTENTS 1. INTRODUCTION: MUSICAL ICONOGRAPHY IN SE ASIA..................................................................1 2. MUSICAL ICONOGRAPHY AT ANGKOR ................................................................................................1 3. THE INSTRUMENTS......................................................................................................................................2 3.1 Idiophones.....................................................................................................................................................................2 3.2 Drums............................................................................................................................................................................3 3.3 Strings ...........................................................................................................................................................................4 3.4 Wind instruments.........................................................................................................................................................5 -
Carnatic Music Vs. Western Music: a Comparison by Maya Anand
Carnatic Music vs. Western Music: A Comparison by Maya Anand Many music rasikas are familiar with the phrase “music is music” or “all music is the same”. However, as a student of both Western Classical music and Carnatic music, I am able to identify a few fundamental differences in the two styles of music. While it is true that all music is fundamentally similar to some extent, it is important, and quite frankly, interesting to take time to compare the striking contrasts between genres of music. This isn’t to say that Carnatic music and Western music don’t share anything in common. There are definitely similarities in pitch and rhythm, which are the first things that one must understand about any type of music. Pitch is an important aspect in any type of music, and this rings true in both Western and Carnatic music as well. There are many things similar about the basics of these two musical genres. Firstly, both of them have seven notes in their scale. In Western music, that scale is Do, Re, Mi, Fa, So, La, and Ti. In Carnatic music, the scale is Sa, Ri, Ga, Ma, Pa, Dha, and Ni. Already, it is evident that these solfa syllables resemble each other greatly, further demonstrating that all music probably derived from the same concepts. The similarity doesn’t end there. Not only are these differing styles of music similar in pitch, they are also similar in rhythm. In Western Classical music, there is something called a time signature. The time signature of a piece of music is similar to what we call tala in Carnatic music. -
Temple Music Traditions in Hindu South India: Periya Mēḷam and Its Performance Practice
Temple Music Traditions in Hindu South India: Periya Mēḷam and Its Performance Practice Yoshitaka Terada The whole place, too, was filled with the horrid din of tomtoms, and the shrill noise of pipes, reverberating through the weird gloom of the passages, and giving one quite an uncanny feeling. (Mitchell 1885, 140–1) The sounds produced by these instruments are far from pleasing, and may even appear hideous to European ears. (Dubois 1906/1986, 587) During the festival nights of Ani Tirumanjanam and Arudra Darsanam, I have lingered for hours at a stretch at the corners of the main car streets, in the thrall of Nadasvaram music of Chidambaram Vaidyanathan of revered memory . Ever since my boyhood, when I heard it first, nothing has stirred me to the depths of my being as much as Chidambaram Vaidyanathan’s Mallari in the raga, Nattai–played traditionally when Nataraja and Sivakama are taken out in procession during the festivals. (Natarajan 1974, 137) The unfamiliar music flowing inside and around the Hindu temples has caught the attention of many inquisitive European travelers to South India for centuries. Their reactions to these sounds were mixed with bewilderment and uneasiness at best, and usually characterized by impulsive criticism and naive ethnocen- trism. Mrs. Murray Mitchell, the wife of an English missionary, gives a typical example of European reaction when she describes the music she heard in 1882 at the famous Minakshi Temple in Madurai as shown in the first quotation. For Mitchell, the music, sounded as “horrid din” and “shrill noise,” was incompre- hensive and threatening. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Carnatic Music Theory Year I
CARNATIC MUSIC THEORY YEAR I BASED ON THE SYLLABUS FOLLOWED BY GOVERNMENT MUSIC COLLEGES IN ANDHRA PRADESH AND TELANGANA FOR CERTIFICATE EXAMS HELD BY POTTI SRIRAMULU TELUGU UNIVERSITY ANANTH PATTABIRAMAN EDITION: 2.6 Latest edition can be downloaded from https://beautifulnote.com/theory Preface This text covers topics on Carnatic music required to clear the first year exams in Government music colleges in Andhra Pradesh and Telangana. Also, this is the first of four modules of theory as per Certificate in Music (Carnatic) examinations conducted by Potti Sriramulu Telugu University. So, if you are a music student from one of the above mentioned colleges, or preparing to appear for the university exam as a private candidate, you’ll find this useful. Though attempts are made to keep this text up-to-date with changes in the syllabus, students are strongly advised to consult the college or univer- sity and make sure all necessary topics are covered. This might also serve as an easy-to-follow introduction to Carnatic music for those who are generally interested in the system but not appearing for any particular examination. I’m grateful to my late guru, veteran violinist, Vidwan. Peri Srirama- murthy, for his guidance in preparing this document. Ananth Pattabiraman Editions First published in 2009, editions 2–2.2 in 2017, 2.3–2.5 in 2018, 2.6 in 2019. Latest edition available at https://beautifulnote.com/theory Copyright This work is copyrighted and is distributed under Creative Commons BY-NC-ND 4.0 license. You can make copies and share freely. -
MULTI-FACETED VEDIC HINDUISM Introduction
MULTI-FACETED VEDIC HINDUISM M.G. Prasad Introduction Life in the universe is a wonderful mystery. Human beings have the privilege of seeking, understanding and experiencing the mystery of life. In a triadic approach based on the Vedas, existence of life can be described as God (Ishwara), Universe (Jagat) and individual (Jeeva). Any individual human being could see the universe as an entity that consists of all beings including other individuals and nature. The GOD as Supreme Being is seen as a free and independent entity responsible for Generation, Operation and Dissolution of everything in the universe and all beings. Thus it can be seen that One God as Bramhan with all attributes is the unitary source of all manifestations. Any human being is eligible to make connection with this One Source from which all knowledge manifest. The multi-faceted knowledge emanating from this One Source is referred as Vedas, which is infinite and eternal. This infinite body of knowledge as Vedas and Vedic literature can be represented as an inverted tree shown in figure 1 and also referred in Bhagavadgita (15-1). Figure 1: Inverted tree This inverted tree representation can be used to describe the multi-faceted Vedic Hinduism (Sanatana dharma). In Vishnusahasranama, we have the verse: Yogo jnanam tathaa sankhyam vidya shilpadi karma cha Vedaa shastraani vijnanam etatt sarvam Janardhanat Which means that yoga, all types of knowledge, art, sculptures, rituals, Vedas, Vedic scriptures and science have emanated from Janardhana denoting One Source. Thus, this multi-faceted nature of Vedic Hinduism or Sanatana Dharma offers the seekers with diverse aptitudes several pathways to approach that One Source of Light and Bliss. -
M.A. Indian Culture (Semester)
Placed at the meeting of Academic Council held on 26.03.2018 APPENDIX - AU MADURAI KAMARAJ UNIVERSITY (University with Potential for Excellence) M.A. Indian Culture (Semester) CHOICE BASED CREDIT SYSTEM REVISED SYLLABUS (With effect from the Academic Year 2018-2019) STRUCTURE OF THE SYLLABUS 1. Introduction Unity in diversity is the basic principle of Indian Culture. The uniqueness of Indian Culture is its spiritual foundation. Satya, Dharma, Shanthi, Prema and Ahimsa are the cultural traditions of ours, through which Moral and Spiritual upliftment of humanity is achieved. The Post Graduate Course in Indian Culture will be focusing on the Cultural Traditions and will be shaping the younger generation with Human Values. 2. Eligibility for Admission: Any graduate of Madurai Kamaraj University or of any university duly recognized by the Association of Indian Universities. Order of Preference: 1) A Graduate of Indian Culture 2) An Arts Graduate 3) A Science Graduate 2.1 Duration of the Programme : 2 Years 2.2. Medium of Instructions : English 3. Objectives of the Programme : Infuse the younger generation - To known about the richer Tradition and Culture of India. To inculcating ethical Spirit and Human values. To understand Character is the most precious gift ofEducation. To realize Unity in Diversity nature of India To create Secularist mind To create awareness about the Cultural monuments. To prepare for the Competitive Examinations and preferably for the Executive Officers in the H.R. and C.E. (Admn) Department. 4. Outcome of the programme Students know the Past Glory of our nation ,which in return make them confident in the world. -
The Tradition of Kuchipudi Dance-Dramas1
The Tradition of Kuchipudi Dance-dramas1 Sunil Kothari The Historical Background Of the many branches of learning which flourished in Andhra from very early ti.mes not the least noteworthy is the tradition of the Natyashastra, embracing the tw1n arts of music and dance. The Natyashastra mentions the Andhra region m connection with a particular style of dance in the context of the Vritti-s. Bharata refers to Kaishiki Vrittt: a delicate and graceful movement in the dance of this reg1on .2 A particular raga by the name of Andhri was the contribution of this region to the music of India. The dance traditions in Andhra can be traced to various sources. The ancient temples, the Buddhist ruins excavated at Nagarjunakonda, Amaravati, Ghantasala, Jagayyapet and Bhattiprole indicate a flourishing dance tradition in Andhra. Of these the Amaravati stupa relics are the most ancient dating back to the second century B.C.3 They reveal the great choreographic possibilities of group and composite dances called pind1bandha-s, mentioned by Bharata and on which Abhinavagupta gives a detailed commentary in Abhinava Bharat1: 4 The history of dance, divided into two periods for the sake of convenience on account of the continuity of the Sanskrit and the later development of the vernacular regional languages, admits of two broad limits : from the second century B.C. to the ninth century A.D. and from the tenth century A.D. to the eighteenth century A.D. The latter period coincides with the growth of various regional styles and with the development of the tradition of Kuchipudi dance dramas. -
Om: One God Universal a Garland of Holy Offerings * * * * * * * * Viveka Leads to Ānanda
Om: One God Universal A Garland of Holy Offerings * * * * * * * * Viveka Leads To Ānanda VIVEKNANDA KENDRA PATRIKĀ Vol. 22 No. 2: AUGUST 1993 Represented By Murari and Sarla Nagar Truth is One God is Truth . God is One Om Shanti Mandiram Columbia MO 2001 The treasure was lost. We have regained it. This publication is not fully satisfactory. There is a tremendous scope for its improvement. Then why to publish it? The alternative was to let it get recycled. There is a popular saying in American academic circles: Publish or Perish. The only justification we have is to preserve the valuable contents for posterity. Yet it is one hundred times better than its original. We have devoted a great deal of our time, money, and energy to improve it. The entire work was recomposed on computer. Figures [pictures] were scanned and inserted. Diacritical marks were provided as far as possible. References to citations were given in certain cases. But when a vessel is already too dirty it is very difficult to clean it even in a dozen attempts. The original was an assemblage of scattered articles written by specialists in their own field. Some were extracted from publications already published. It was issued as a special number of a journal. It needed a competent editor. Even that too was not adequate unless the editor possessed sufficient knowledge of and full competence in all the subject areas covered. One way to make it correct and complete was to prepare a kind of draft and circulate it among all the writers, or among those who could critically examine a particular paper in their respective field. -
Vishal Bharadwaj's Maqbool
ISSN 2249-4529 www.pintersociety.com GENERAL ISSUE VOL: 7, No.: 2, AUTUMN 2017 UGC APPROVED (Sr. No.41623) BLIND PEER REVIEWED About Us: http://pintersociety.com/about/ Editorial Board: http://pintersociety.com/editorial-board/ Submission Guidelines: http://pintersociety.com/submission-guidelines/ Call for Papers: http://pintersociety.com/call-for-papers/ All Open Access articles published by LLILJ are available online, with free access, under the terms of the Creative Commons Attribution Non Commercial License as listed on http://creativecommons.org/licenses/by-nc/4.0/ Individual users are allowed non-commercial re-use, sharing and reproduction of the content in any medium, with proper citation of the original publication in LLILJ. For commercial re-use or republication permission, please contact [email protected] 174 | Reading Shakespeare without his Language: Vishal Bharadwaj’s Maqbool Reading Shakespeare without his Language: Vishal Bharadwaj’s Maqbool Devapriya Sanyal Bharadwaj’s Maqbool is a sophisticated and indigenised version of the Bard’s Macbeth set in Mumbai (synonymous with Bollywood).It has much to offer those who are interested in transcultural adaptations and reworkings of Shakespeare’s plays. Bharadwaj and his co- scriptwriter Abbas Tyrewalla’s ingenious adaptation of the original play makes it one of the unparalleled adaptations of the play comparable to Kurosawa’s classic Throne of Blood. His adaptation of Shakespeare follows a long tradition of India’s engagement with Shakespeare’s plays both on the stage and on screen. While Othello has remained a favourite of playwrights, Macbeth in comparison has received little attention from the thespians. Bharadwaj’s attempt is the first serious one to engage with the play in Bollywood.