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VisharadPart IIVocal
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BHATHKHANDE
SANGITH
VISHARAD PT II - VOCAL
Theory notes
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Hindustani Music
History of Indian Music – Hindu and Muslim Periods
Hindustani music has a long history. Even in the Vaidika Period (1500-
600 BC) there prevailed some sort of music in India. Due to the recitation of
Veda Pathas (Slokas) or stanzas, there arose a simple style of singing. The holy-
word ‘Om’ was sung in the one swara. The hymn of Veda led the way to
develop three swaras, namely Udatta, Anudatta, Swarita. Gradually the
Poorvanga was formed up. Later on automatically Uttaranga established. The
fully developed Saptaka was seen in Sama Veda. A progress of music to some
extent was functioned in Sama Veda.
The time of history of music can be divided into three groups. They are
The Ancient (600-800 BC), The Medieval (800 BC – 1500 AD) and The Modern
(1500 AD – up to now). Being great musicians some Grantakars rendered an
immortal service to the music of India. The Ancient musicians, such as Shri
Bharata Sharangadeva, The Medieval musicians such as Ahobala Shrinivas and
Hirdayanarayana and The Mordern musicians such as Manjarikar (Bhatkande)
were predominant in those eras. All the Grantakars recognized 22 Shrutis and
the rule of Chatus, Chatus Chaira etc. Accordingly Sa, Ma, Pa, carries 4 Shrutis
each, Re, Dha carries 3 Shrutis each and Ga Ni carries 2 Shrutis each. The
Ancient and Medieval fixed their Swaras on last Shruti while Modern fixed their
Swaras on the first Shruti. The Shuddha scale of Ancient and Medieval writers
is similar to Kaphi (Ga Ni) but Modern writers recognize Bilawal was to be
Shuddha Scale.
Till the 13th century AD there was only one system of music prevalent all
over India known as Bharatiya Sangit Paddhati. Accordingly Grama Moorchana
Jati system had been functioning in North and South. After the time of
Sharangadeva (13th century) in South one Ramamatya introduced Janak Mela
and Janya Raga (Janak Janga) or Thata Raga system in place of Grama
Moorchana Jati system and in north one Narada (the writer of Snagit
Makaranda) introduced Raga Ragani, Puttra Raga and Puttrabadu system of
music instead. Thus there came to being the two systems known as Hindustani
and Karnataki. Although Lochan, Ahobal, Hirdayanarayana (Medieval writers)
introuduced the Thata Raga System of the South in the North, however it was
not successful, hence the Raga Ragini system remained in vogue till the end of
the 19th century.
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During the period of muslims it was very popular in the North. In 1813
Mohammed Raza, a nobleman of Patna exploded a new Raga Ragini system in
music.
In the 20th century Chatur Pandit V. N. Bhatkande realized the Raga
Ragini systems were not scientific. He realized that Thata Raga system of the
South is correct and scientific and he introuduced Thata Raga system in the
North. From 72 Thatas of Vgankatmakhi and from his 32 Thatas he selected
only 10 Thatas for the classification of all the Ragas. Ragas are derived from 10
Thatas. The North Indian music is based on Thata Raga system and it is current
till today.
Hindus believed that the music had been created by Brahma. So they
regarded the music as divine legacy. Even Hindu Kings and Emperors studied
music and some became proficient musicians. Such a King was Samudra Gupta
(330 – 375 AD). He was a prominent Veena player. The writer of Amarakosh,
Pt. Amarasinghe and the poet Kalidase were in the service of King Vikramaditya
Samudra Guptas (375 – 413 AD) court. There were professional musicians in
Kings’ palaces. They received great favours from the Kings’. Before the invasion
of Muslims during the 9th and the 10th century, Bharatiya Sangit had risen up to
the grand status. Indian music was influenced by Jayadevas “Geet Govinda”.
Bharatiya Sangit survived even the eras of invaders. Except the emperor
Ourangasheb (Assassin of music), Mughal King, did a great favour for the
progress of music. Such a King was Allah Uddin Kilji (1296 – 1316). The great
musician Amri Kushro was in his service. Kushros’ work in music field was
unique. He was a musician of genius versatile. He modified and modernized
the Hindustani music by mixing the taste of Persian and Arabic music.
The composers of ‘Bhakti Geet’ also rendered a great service for the
progress of the Indian music. Such as Vidyapati (1368 – 1450 AD), Kabir (1440 –
1518), Chandidas (1417 – 1477), Surdas (1478 – 1586), Chaitanya (1486- 1534),
Tulsidas (1537 – 1623), Tukaram (1609 – 1649), Meerbai (1560 – 1630) etc.
Their names glitter in the history of Indian music forever.
The ‘Golden Era’ of Hindustani music was seen during the reign of the
Great Akbar (1556 – 1605). The greatest of all musicians Tansen was in his
service. All the ministers of Akbars were musicians.
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Akbar was a prominent musician and ‘Nakkara’ player. Other great singers who
lived in his reign were Nayak Baiju, Ramdas, Bashbahadur, Tan Taranga Khan,
Swami Haridas who lived in Brindasan was a great teacher of music (nayak).
During the periods of European era, the collapse of Indian music was
seen in India. Yet in the 20th century renaissance of music occurred. The
constant effort and the enthusiasm of Chatur Pandit Bhatkande Bharatuya
Sangit was restored and has become to a grand status.
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1 2 3 4 5 6 7 8 9 10 11
DHIN NA DHIN NA THI THI NA KAT TA DHIN NA
X 2 0 3 4 5 0 6 7 8 0
1 2 3 4 5 6 7 8 9 10 11 12 13 14
DHA DHIN DHIN DHA TRAKA DHIN DHIN DHA TRAKA DHIN DHIN DHA THI THI
X 0 2 3 0 4 5
15 16 17 18 19 20 21 22 23 24 25 26 27 28
NA THI THI NA THI NA KATH THA DAGE NDHA TRAKA DHIN GADI GANA
6 0 7 8 9 10 0
1 2 3 4 5 6 7 8 9
DHIN THAT GHET GHET DIN TA TITA KAT DHA
X 2 3 0 5 6 0 7
10 11 12 13 14 15 16 17 18
DIN TA DHUM KIT DHA TIT KAT GADI GINA
8 9 10 11 12 13 14 15 0
1 2 3 4 5 6 7 8 9 10 11 12
DHA - DIN TA - KAT - TA TITA KATA GADI GEN
X 2 0 3
1 2 3 4 5 6 7 8 9 10
DHA DHA DIN TA KIT DHA TIT KAT GADI GENA
X 0 2 3 3
Description:- Sool Tala has the time-duration of ten Matras. These ten Matras
have been divided into five equal parts. Each part has two Matras. There are
three beats and two no-beats. The first, fifth and seventh Matras have beats
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and the third and ninth Matras have no beats. The first beat is the principal
beat is the principal beat and is called the ‘Sam’ of the Tala.
Maatra 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
Bols Dha Dhin Nak Tak Dha Dhin Nak Tak Dhin Nak Tak Tak Gadi Gin
Kit
Taal x 2 3 0
signs
MATTA TALA (18 Matras)
Maatra 1 2 3 4 5 6 78 910 11 12 13 14 15 16 17 18
Bols Dha Kit Dhin Na Te Ge Tin Na Ta Tit Ghid Nag Ta sk Tit Kat Ghadi Gin
Taal signs x 0 2 3 0 4 5 6 0
Maatra 1 2 3 4 5 6 7 8 9
Bols Dhakit KitDha DhiDhin DhinDhin DhaDha KitDha DhinTa Tit Kat Ghadi Gin
Taal signs x 0 2 3 0 4 5 6 0
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TYPE OF SONGS
Dhrupad: Dhrupad is the best type of Gayaki. In 13th Century A. D. in
time of Saragdeva the Jati Gayan was more popular and after Jati Gayan the
Dhrupad style of signing came into practice.
This type of composition and style of singing has its origin from Raja Man
Singha of Gwalior. He is considered as the founder of Dhrupad style of singing
and most proficient compose as well as great pattern of it. It is sung rhythm.
It contains four parts: Sthai (First Part), Antara (Second Part), Sanchari
(Third Part) and Abhoga (Forth Part). The language of Dhrupad is high and the
thoughts are deep. The Tan-Paltas are prohibited in it. This Gayan needs a
forceful voice and throat hence it is mainly sung by the male musicians.
Veer, Shanti and Shringar Rasas are prominent in this type of Songs. The
central theme if this Gayan contains the ideas of self-reliance and songs of
devotion to God and is mainly sung in Chartala and Oblique Talas.
Dhamar: The songs sung in Dhamar Tala are called Dhamar. It is a kind of
Hori. A Dhamar depicts the picture of life activities of Sri Krishna just like Rasa
Leelas which are sung to display the life activities of Radha and Krishna in the
month of Falgun of Vikram Era. Shringar Rasa is more prominent in this Rasa
and contains four parts – Sthai, Antara, Sanchari and Abhoga like Dhrupad
Gayan. These Gayans are sung in Gamak, Meend, Boltalas and in Duggan and
Chuggan. It also requires a forceful sound.
Khayal: Khayal is the word derived from Urdu language which carries
thoughts as its meanings. This Gayan is very popular now-a-days. The
Anibaddha Gayan was sung in form of prolongation without time and rhythm.
Khayal Gayan came in practice by combining the Anibaddha Gayan with
Nibaddha Gayan. Amir Khusro tried to popilarise this Gayan but it could not
complete with Dhrupad Gayan which continued for a long time. After this in
the period of Mohammad Shah, Adarang and Sadarang took interest in
popularizing the Khayal Gayan. Khayal Gayan is of two types:-
(a) Bada Khayal (Slow Khayal)
(b) Chhota Khayal (Fast Khayal)
Bada Khayal is sung in Vilampat Laya Teentala, Ektala and Ada Charfal,
while Chhota Khayal in Teentala, and Jhaptala. Shrinagar Rasa plays the
prominent role in this Gayan. How does the musician express his art by
prolongation in this Gayan, depends upon individual efforts of the musician
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Thumary: The Thumary Gayan was started from Nawab families near
about 200 years ago. It is sweet and popular like Khayal Gayaki but the
musician is not expected to maintain the correctness and purity of Raga like
Khayal Gayaki. Beauty of Gayaki expresses the prominent part of the song.
Thumary is sung in Kafee, Bhairavi and Khamaj Thatas, Ragas in Teen Tala,
Kaharwa i.e. and Dadra etc. Thumaries mainly depict the life activities of Radha
and Krishna. The Thumary Gayans are more popular in Brij mandala and in
eastern U.P.
The Thumary Gayans are divided into two parts i.e. First Part (Sthai) and
Second Part (Antara). The use of Tan Paltas makes the Gayan more beautiful.
Tarana: This Gayan is sung through the world like Tom, Tana, Ta, Dir, Da
and Nee instead of songs. This Gayan is rhythmical and correctness of Raga is
the chief characteristics of this Gayan. The musicians now-a-days sing this song
for recreation only. Tarana was started in times of Allauddin Khilji who
originated it to impart the musical education to the foreigners who were not
familiar with Indian language and the musical symbols etc. Hence he taught
them Ragas through the above bols.
Lakshan Geet: The Gayan which tells us the special featuers of Raga is
called the Lakshan Geet i.e. the Lakshan Geet makes us know with the name
and theory of Raga, its ascent and descent and time of singing etc. The Lakshan
Geet is sung in time and rhythm of the Raga to which it belongs. The Lakshan
Geet clearly explains the special features of its mother Raga.
Bowl: These are devotional songs in the North India. These songs advise
to be meritorious and to be avoided from sings. Baul singers are yogis and they
are devotees of Krishna. They roam everywhere singing and playing ‘Ektar’ and
give the message of merit.
Bhatayali: The folk songs that are sung by the boatment in Bengal is
called Bhatayali. These songs depict the picturesque surrounds and their pains,
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sorrows and enjoyments of the life of boatmen. To create ‘Bengal Music Mode’
Takur got use of Baul and Bhatayali songs.
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Asha These are some kind of folk songs which are sung by the people of the
North. The people sing Asha at Holy festival and social ceremonies.
Kayari is a kind of folk song which is usually sung during rainy season. It is
mostly popular in Uttar Prades at Mirzapur Kajari is sung in a nice way and in
fact Mirzapur is the center of Kajari songs. In Kajari the theme is generally the
description of rainy season and the pangs of the separation or indifference of
the lovers. It is mostly sung by the girls when enjoying the swing.
Sawan is also a kind of folk songs like Kajari which contains the description of
rainy seasons and it is also sung during the rainy season. It is mostly sung by
the girls when amusing themselves in the swing.
ChaitiThese songs are sung after Holy festival. They praise the character of God
Rama Chandra. East Bihar is famous for Chaitis.
Tappa: The Tappa Gayan was originated by Miyan shori in 16th century A. D.
The manner of singing this song resembles with that of Thumary and is divided
in two parts Sthai and Antara. The language of Tappa is mostly Punjabi, hence
is more popular in Punjab State. The Shringar Rasa plays the prominent role in
this Gayan. Tan Paltas are also commonly used.
Janali: Romantic light song of Karnataki music similar to Thumri and Gazal of
the North. They are sweet and emotional which are appreciated even by
ordinary people.
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Thillana: Close resemblance with Tarana in the North. The style of the North
was borrowed and adopted in the South. Tillana was entered to Bharata-
Natyam by famous Panniah.
Anupallavi is similar to the Antara of the North. It is also seen in the Karnataki
compositions.
Chaturang: The Gayan which contains words Sargam Tarana and Bols of Tabla
and is sung in Raga and in proper rhythm is called Chatrang Gayan.
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1. Uttarmandra Moorchana:
Sa Re Ga Ma Pa Dha Ni Sa - Ascent
Sa Ni Dha Pa Ma Ga Re Sa - Descent
2. Rajni Moorchana
Ni Sa Re Ga Ma Pa Dha Ni - Ascent
Ni Dha Pa Ma Ga Re Sa Ni - Descent
3. Uttarayata Moorchana
Dha Ni Sa Re Ga Ma Pa Dha - Ascent
Dha Pa Ma Ga Re Sa Ni Dha - Descent
4. Shuddha-Shadja Moorchana
Pa Dha Ni Sa Re Ga Ma Pa - Ascent
Pa Ma Ga Re Sa Ni Dha Pa - Descent
5. Matsrikrita Moorchana
Ma Pa Dha Ni Sa Re Ga Ma - Ascent
Ma Ga Re Sa Ni Dha Pa Ma - Descent
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6. Ashrakranta Moorchana
Ga Ma Pa Dha Ni Sa Re Ga - Ascent
Ga Re Sa Ni Dha Pa Ma Ga - Descent
7. Abhirudgata Moorchana
Re Ga Ma Pa Dha Ni Sa Re - Ascent
Re Sa Ni Dha Pa Ma Ga Re - Descent
This was the method of obtaining the seven Moorchanas from Shadja Grama.
The first Moorchana begins from ‘Sa’, the 2nd, 3rd, 4th, 5th 6th, and 7th
Moorchana begins from the lower note of the former note of the Moorchana
respectively.
1. Sauveeri Moorchana
Ma Pa Dha Ni Sa Re Ga Ma - Ascent
Ma Ga Re Sa Ni DHa Pa Ma - Descent
2. Harinashara Moorchana
Ga Ma Pa Dha Ni Sa Re Ga - Ascent
Ga Re Sa Ni Dha Pa Ma Ga - Descent
3. Kalopanta Moorchana
Re Ga Ma Pa Dha Ni Sa Re - Ascent
Re Sa Ni Dha Pa Ma Ga Re - Descent
5. Margi Moochana
Ni Sa Re Ga Ma Pa Dha Ni - Ascent
Ni Dha Pa Ma Ga Re Sa Ni - Descent
6. Paurvi Moorchana
Dha Ni Sa Re Ga Ma Pa Dha - Ascent
Dha Pa Ma Ga Re Sa Ni Dha - Descent
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7. Hrishyaka Moorchana
Pa Dha Ni Sa Re Ga Ma Pa - Ascent
Pa Ma Ga Re Sa Ni Dha Pa - Descent
This was the method of obtaining the seven Moorchana from Madhya Grama.
The first Moorchana begins from ‘Ma’ the 2nd, 3rd, 4th, 5th, 6th and
7thMoorchana begins from lower note of the former note of the Moorchana
respectively.
Pt. Bhathkande says “The Moorchana coinciding with the ‘Mela’ became
indistinguishable form it.” This was the conception of Moorchanas current in
the ancient times. But, during the medieval period the Moorchana began to be
considered as the first Tana in the development of a Raga or the ‘Udgrana-ki-
Tan’. In course of time that concept of Moorchana was neglected. Today its
meaning began to be understood as only the ascent and descent of a Raga
which always commenced from the note ‘Sa’. If we play Madhya ‘Re’ to Tara
‘Re’ without taking Vikigh notes, instead of Madhya ‘Sa’ to Tara ‘Sa’ we get
Kafi. In the same manner Ga-Gá-Bhairavi, Ma-Má-Yaman.
Grama Raga: Jati is derived from Grama and also Grama Raga is derived from
Jati. The ancient music was based on Grama, Moorchana, Jati system and Jati
Gajan was in vogue. So Grama Raga had a grand place at that time, instead of
Ragas which is used in modern Indian music. The Grama Raga took use of all
the swaras and later it was divided into two forms called Grama Bhasha and
Antar Bhasha.
Up Raga: Up Ragas are born of the swaras derived from Grama Raga.
Bhasa: belonged to some style of singing prevalent in ancient time Raga that
was sung according to that style was named after Bhasa. Sixteen Ragas in that
kind were shown by Matanga.
Vibhasa: Was also derived from some sort of singing style 12 Ragas were
received there in.
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Raganaga: Ragas that are sung strictly according to the prescribed rules given
in classical text books are called Raganga Raga (Raga-Anga Raga).
Bhasanga: The Ragas do not observe the prescribed rules meant for their
singing. But are formed according to the current style of singing are called
Bhasanga Raga (Basha-Anga Raga). Such Ragas are inclose affirnity to any
particular classical Raga.
Kriyanga: The Ragas that are sung according to the rules of Sanskrit Granthas.
But sometimes Vivadi Swara is used in them in the descent to create beauty
and sweetness are called Kriyanga Raga.
Upanga: Ragas in which one or two original notes are dropt out and instead
new notes are introduced in them, are called Upanga Ragas. Now such Raga
are invisible in Hindustani music.
Pandit (Doctor of Music)
One who is proficient in theory of music, but does not give performance of
singing or playing musical instruments is called a Pandit.
Demonstrator
Who is having skills of presenting musical items can be called a demonstrator.
He or she is able to keep the audience stand spellbound. He or she should
know to present the suitable item in the suitable manner and time.
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In ancient times (during the Pt. Sharangadeva time) the present style of singing
like Drupad, Dhamar, Khayal, Tappa, Thumri, etc. were not known. Prabanda,
Vastu and Roopak, were prevalent at that time. These styles were called
“Nibaddha Gaan” or, set musical compositions. Instead of Stai, Anthara they
use Udgaraha Melapak, Dhruva, Anthara, and Aabhoga.
Different parts of the ancient form of singing were called Dhatu orTuk. Pt.
Sharangadeva classified the music prevalent during his time under two parts
namely Nibaddha Gaan and Anibaddha Gaan.
NIBADDHA GAAN The songs which were set to Swara and Taal and which had
different parts known as udgraha, melapak, dhruva, anthara and abhoga was
called Nibaddha Gaan.
ANIBADDHA GAAN The songs not set to Swara and Taal was called Anibaddha
Gaan. In short, Nibaddha Gaan is a set musical composition and Anibaddha
Gaan is the free and extempore development of Raga.
During the time of Bharata (3rd Century) when the Raga gayan was not in
practice Jaties were sung all over the country. These were not poetic
compositions but songs set to musical metres and weresung exactly as they
were composed. These compositions or songs set to Swara and Tala were sung
in Temples at the time of worship, in fairs and festivals, in dramas, in social
gatherings and marriages.
All the Granthakars have given the description of Raga-Lakshan and all of them
accepted that there are tenRaga Lakshanas.
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Graha: Graha Swara is the note which the singing of a Raga commences. In
ancient days every raga had it’s fixed Graha Swara and he singing of the Raga
should start from particular Swara, but Graha Swara is not in practice now.
Ansha: The note which is most frequently used in a Raga is called Ansha-Swara.
Tara: Every Raga had a fixed note in the Taar-Sapthak, beyond which the
development of a Raga was not allowed to be done. This was meant by Taar.
Apanyasa: The Swara of a Raga, other than the Nyasa-Swara, on which halt
was made were called Apnyasa-Swara.
Bahutwa: Bahutwa indicates the frequent use of any note in a Raga. In ancient
time while rendering Raga when any note was used very frequently it is called
Bahutwa.
Alpatwa: Alpatwa means the sparing use of any note in a Raga. When any note
is little used in a Raga or is left out then it is called the alpatwa.
Shadawatva: Means only six notes are being used in a Raga, both in ascent and
descent.
Oudawatwa: Means only five notes are being used in Raga, both in ascent and
descent.
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The method of demonstrating avirbhava and thirobhava of a Raga is; first the
Avirbhava is done, then its Thirobhava is done and again and again its
Thirobhava is shown.
Roopakalap: This was another kind of Alap-gayan. In Roopakalap all the above
ten parts were clearly shown and along with it, the Alap was also shown in
different parts. In other words Roopakalap was a step further than Ragalap and
it was more developed form of singing than Ragalap.
Aalathi: This was the third kind of Alap-Gayan. In Aalapthi the Raga was fully
demonstrated. Even Avirbhava, Thirobhabaof the Raga was also shown. In
ancient times Aalapthi was considered as the standard and high class form of
singing.
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In ancient time there were certain prescribed limits in the note of a Sapthiak
for singing. This is known as Swasthana. Every singer was required to do the
alap of Raga according to the limits of the notes, and this called Swasthana
Rules.
There were three Swasthanas of the ancient alap singing.
The first Swasthana was the fixed from Stai-Swara or Ansha-Swara (Vadi
Swara) to the fourth note. The fourth Swara from the Stai Swara was called
Dwiardha-Swara.
The second Swasthana was fixed from the Stai Swara to the eighth Swara
which was called Dwigun-Swara. Thus the second Swasthana was fixed
from the Stai Swara to Dwigun-Swara.
Thirs Swasthana was fixed between dwiwardha and Dwigun Swara. The
note between Dwiardha and Dwigun Swaras were called Ardha-Sthit-Swara
VAGGEYAKAR
The term Vaggeyakar is a Sanskrit word which comprises of Vak and Geya. Vak
means to compose a poem and Geya means to set the poem in to tune.
Therefore a musician who can compose a poem and if he can put in to a
melody or a tune, he is called Vaggeyakar.
Besides all these Qualities there were other two kinds of Vaggeyakur
1. Madhyama Vaggeyakar
2. Adham Vaggeyakar
Adham Vaggeyakar: One who has a good knowledge of different kind of words
but cannot compose songs and also cannot set them to tunes is called Adham
Vaggeyakar.
Shuddah Tana: A Thana which takes notes in a serial order or a Thana which
set straight arohi and avarohi, is called Shuddha-Tana.
Example: (Raga Yaman) NRGM/ PDNS NDPMGRS
Shuddha Tana is also called Sapat tana or Sarala Tana
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Choot-ki-Thana: When a Thana begins from any note of the higher octave and
reaches the maddhaya :S: is called Choot-ki-Thana.
Example: GRSNDPM/ GRS
Jabde-ki-Thana: When a thana is sung with the help of the jaws is called Jabde-
ki-Thana.
In Karnataka Tal system there are seven (7) principal Thalas namely,
1. Druva-Tala
2. Matha-Thala
3. Roopak-Tala
4. Jhampa-Tala
5. Triputa-Tala
6. Atha-Tala
7. Ek-Tala
There are Thalas having different time duration (meters) division (Bars) Boles
(Syllables) and beats.
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Thus all the Talas of Karnatak system are written in Tala-Notation with the help of above six symbols,
and the seven principal thalas are written in the following manner.
These seven principal Talas of Karnataka system and their jaties together with
their symbols and matras are written as below.
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In South Indian Tala system there is no Khali, hence when we write North
Indian Thala in to South Indian Tala, whenever there is a Kahli we have to add
the previous vibhaga with the Kahli. Example:- When we write Ek Tal in North
Indian notation.
1 2 3 4 5 6 7 8 9 10 11 12
X 0 2 0 3 4
So when we write EkTal in to South Indian way we have to write like this
0 0 0 0 0 0 If we write this it is wrong because of the
rule of the Kahli. The correct way to write Ek Tal in South Indian way is:
1 1 0 0. This is how it should be written.
VISHARAD PART II - VOCAL - THEORY NOTES SANDASA KALA PEETAYA, SRI LANKA 077 5877257, 071 3635399
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VISHARAD PART II - VOCAL - THEORY NOTES SANDASA KALA PEETAYA, SRI LANKA 077 5877257, 071 3635399
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Chatasrs 14 x4 = 56
Tisra 14 x 3 = 42
Chatasra 14 0 14 14 14 Khanda 14 x 5 = 70
Mishra 14 x 7 = 98
Sankeerna 14 x 9 = 126
Chatasrs 11 x 4 = 44
Tisra 11 x 3 = 33
Tisra 13 0 13 13 11 Khanda 11 x 5 = 55
Mishra 11 x 7 = 77
Sankeerna 11 x 9 = 99
Chatasrs 17 x 4 = 68
Tisra 17 x 3 = 51
Khanda 15 0 15 15 17 Khanda 17 x 5 = 85
Mishra 17 x 7 = 119
Sankeerna 17 x 9 = 153
Chatasrs 23 x 4 = 92
Tisra 23 x 3 = 69
Mishra 17 0 17 17 23 Khanda 23 x 5 = 115
Mishra 23 x 7 = 161
Sankeerna 23 x 9 = 207
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Chatasrs 29 x 4 = 116
Tisra 29 x 3 = 87
Sankeerna 19 0 19 19 29 Khanda 29 x 5 = 145
Mishra 29 x 7 = 203
Sankeerna 29 x 9 = 261
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Description of Ragas
VISHARAD PART II - VOCAL - THEORY NOTES SANDASA KALA PEETAYA, SRI LANKA 077 5877257, 071 3635399
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Description of Ragas
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