Sunday, 30 December 2018

Samarth Bharat Parva - 5

In this Samarth Bharat Series, we try to look in various accepts. Here everything is for the worship of Iswara weather it is Art, Science or Social Work. Everything we offer to Iswara. Today we are going to get some brief idea about Carnatic Music

The origin of Carnatic music , or the South Indian classical music often called as karnataka sangitham can be traced back to the age of vedas . Bharata's Natya Sastra, from around the 5th century A.D., and Saranga Deva's Sangita Ratnakara, from the early 13th century A.D., are considered the to be the earliest recorded documents available on the theory and performance of Indian classical music, especially carnatic music (karnataka sangeetham). The history of Carnatic music or karnataka sangeetham is incomplete without stating about the contributions made by the saints Sri Purandharadasaru ( 15th century A.D.), Sri Thyagarajar, Sri Shyama Sastri ( all of 18th century A.D.), and left an enduring legacy of compositions. This tradition has a rich heritage and is carnatic music singer perfectly attuned with Indian culture and religion. Carnatic music is based on a 22 scale note (swaras) on contrary to the earlier 12 note scale that is used in the western classical music. But in all its practical aspects and puposes, not more than 16 notes are generally used. A unique combination of these notes, or swara as they are said to evolves separate ragas. The features and the constraints of a raga will be clearly defined in the arrangement of the notes in its arohanam ( ascending notes ) and avarohanam ( descending notes ). Thus, in Carnatic music, the raga connotes a mood or a route in which the music is supposed to travel. . Different combinations of the notes gives rise to different raga. Thus, there are thousands of unique raga as per theory though very few of them are being used for performances in the present day. gamaka and brighaa are the two most important features of the ragaa. The former refers to the modulation of the frequency of a particular swara and the latter refers to the speed with which the musician performs a set of swaras or notes. Both the gamaka and the brigha helps to improve the appeal of the composition that is rendered . Western music is often based on a pattern of flat notes, on the contrary, here, the swaras are performed using various modulations. The brigha could be often 8, 16 or so on. Another very important aspect of the Carnatic music or karnataka sangeetham is the thalam or the rhythm. The thalam is the rhythm of the piece that is being performed . Today, there exists more than hundred thalams, but here also, very few of them are in use. The most popular thalam have three, four, five, seven or eight beats in them.

The Melakarta Ragams in carnatic music
The Melakarta Ragams refers to the basic 72 Janaka (parent) ragams for all of the infinite number of other ragams in Carnatic Music. All of these ragams have seven notes saptaswaras, that is that they have all seven swaras which are- Sa, Ree, Ga, Ma, Pa, Da, Ni, and Sa. The system is further divided into two sets of 36 ragams each - The first set with the first Ma and the second with a sharper Ma. This is very similar to the Western concept of scales and the circle of flats.

Sapta Talas
This system of talams is the rythmic basis for Carnatic music. It is based on 7 core talas which use only 3 of the 6 possible components of an Indian talam - Anudrutam, Drutam, Laghu, Guru, Plutam, and Kakapadam. The Seven Talams are Dhruva, Matya, Rupaka, Jhampa, Triputa, Ata, and Eka Talams. Using these sapta talas all of the 150 Carnatic talams can be derived.

12 Chakras of music the mind, body and soul
Indian classical music, philosophy, yogic teachings - many of these are attributed to have its roots in the four vedas. In the human endeavour of our self-realization and awakening towards the oneness with the nature and the creator, classical music, philosophy and yogic teachings are all considered as the experiential tools. For centuries, we have excelled in exploring various aspects and are constantly redefining with every passing phase of time and years. But at the core of it are these ever so relevant well-defined principles and tenets – principles that provide the unity and the synergy of power. Be it in the form of millions of musical notes that cast a magic spell, or the control of our body and mind to lead us to greater heights. These do lead us to the path of happiness... utter bliss. These have no geographic barriers and transcend across all nations and culture. Larsen and Toubro Limited, India's largest engineering and construction major recognizes and cherishes these Tenets and Principles that live beyond time. Principles and Values that never change but get to redefine its relevance within modern times, thereby making it stay for ever - as a classic beyond time and ages.

Source : carnaticindia.com
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The main theme of my life is to take the message of Sanatana Dharma to every home and pave the way for launching, in a big way, the man-making programme preached and envisaged by great seers like Swami Vivekananda. - Mananeeya Eknathji

विवेकानन्द केन्द्र कन्याकुमारी (Vivekananda Kendra Kanyakumari)
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read Article, Magazine, Book @ http://eshop.vivekanandakendra.org/e-granthalaya
Cell : +91-941-801-5995, Landline : +91-177-283-5995

. . . Are you Strong? Do you feel Strength? — for I know it is Truth alone that gives Strength. Strength is the medicine for the world's disease . . .
This is the great fact: "Strength is LIFE; Weakness is Death."
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Saturday, 29 December 2018

Samarth Bharat Parva - 4

Indian village where people speak in Sanskrit

A village in the southern state of Karnataka where most residents speak Sanskrit is in focus at a time when the Indian government's insistence on promoting the ancient language has sparked a debate over the role it plays in the lives of people in the country now. The BBC Hindi's Imran Qureshi reports from the village.

Mattur, in Shimoga district, about 300km (186 miles) from the state capital, Bangalore, appears quite oblivious of the raging debate in India over the recent government order to replace German with Sanskrit in central schools.

Here, ordinary shopkeepers and agricultural labourers speak in Sanskrit - or at least understand it. Most children too speak the language fluently.

The phrases most heard on the streets here are "katham aasthi" (Sanskrit for how are you?) and "aham gachchami" (I am going).

Professor MB Srinidhi, a resident of Mattur, says the current controversy is unnecessary.

"Just like the European languages are spoken in Europe, we also need to speak in Sanskrit. The interesting aspect is that Sanskrit is a language that will help in understanding not just Indian languages but also German or French," he told BBC Hindi.

Sanskrit belongs to the Indo-Aryan group of languages and is the root of many Indian languages.

In ancient India, it was the main language used by scholars and was sometimes referred to as devabhasha - the language of gods.

Today, it is spoken by less than 1% of Indians and is mostly used by Hindu priests during religious ceremonies.

Until the early 1980s, villagers in Mattur spoke the state's regional language, Kannada, as well as Tamil because of the large number of labourers who settled here centuries ago from the neighbouring state of Tamil Nadu.

"Then there was a movement in favour of Sanskrit. Sanskrit had been criticised as the language of the [upper caste] Brahmins and suddenly displaced from the pedestal with Kannada," said Prof Srinidhi.

"The priest of [the local religious centre] Pejawar Mutt gave a call to make Mattur a Sanskrit-speaking village. It took just two hours daily for 10 days for the entire village to start conversing in Sanskrit," he added.

Since then, Sanskrit is being spoken not just by the Sankethi Brahmins of the 3,500-strong village, but also by communities from the socially and economically underprivileged sections of society.

Sankethis are a small community of Brahmins who originally came from the neighbouring state of Kerala and settled down here centuries ago.

There are only around 35,000 Sankethis in India and their language - also called Sankethi - is a mix of Kannada, Tamil, Malayalam and some bits of Telugu.

Today, 150 of the 400 students in the local Sri Sharada Vilasa school study Sanskrit as the first language, with English as the second language and Kannada or Tamil or any other regional language as their third language.

The school's Sanskrit teacher, Ananthakrishna, asks one of his best students, Imran, a question in Sanskrit. "His interest in Sanskrit is amazing," he explains.

"It helps me understand Kannada better," says Imran.

The influence of Sanskrit is, indeed, strong in Mattur. For housewife Lakshmi Keshava, who normally speaks Sankethi at home, shifting automatically to Sanskrit when she gets angry with her son or family members is normal.

It's not very different for Tamil-speaking Chitra, an agricultural labour: "We understand Sanskrit. Some of us cannot speak it, but our children do speak the language."

"Sanskrit is a language that teaches you old traditions and values. It's a language of the heart and cannot die," says Sanskrit scholar Aswathanarayana Avadhani.

Many of Mattur's young have gone abroad to study engineering or medicine and I ask if Sanskrit helps in developing a mindset that aids understanding other languages, including those used in computer sciences.

Shashank, who runs an IT solutions company in Bangalore, says: "Yes, there is a connect if you delve deep into Sanskrit. Those who have gone into Vedic mathematics [which dates back to a time in ancient India when Sanskrit was the main language used by scholars] have certainly got a logical mindset that helps in information technology."

"I have learnt some Vedic maths that has helped me. Others use a calculator when I could just do all that without a calculator."


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The main theme of my life is to take the message of Sanatana Dharma to every home and pave the way for launching, in a big way, the man-making programme preached and envisaged by great seers like Swami Vivekananda. - Mananeeya Eknathji

विवेकानन्द केन्द्र कन्याकुमारी (Vivekananda Kendra Kanyakumari)
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read Article, Magazine, Book @ http://eshop.vivekanandakendra.org/e-granthalaya
Cell : +91-941-801-5995, Landline : +91-177-283-5995

. . . Are you Strong? Do you feel Strength? — for I know it is Truth alone that gives Strength. Strength is the medicine for the world's disease . . .
This is the great fact: "Strength is LIFE; Weakness is Death."
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Friday, 28 December 2018

Samarth Bharat Parva - 3

We have tradition of Brahmavadini. It is one of strong and strong and major aspect of our tradition. Here is a dialogue between Gargi And Yajnavalkya.

The  country  of  Videha  was  ruled  by  the  great  King  Janaka. Once he performed a sacrifice in which plenty of gifts were given away to scholars and pious men. Erudite Brahmins from Kuru and Panchala, the famous seats of learning, were assembled there either on invitation or as spectators.

At the sight of that large gathering of Vedic scholars, a desire arose  in  the  mind  of  King  Janaka  to  know  who  was  the  most erudite among them. He had a thousand young cows with horns adorned with gold brought near the place where the sacrifice was being  conducted.  Then,  addressing  the  assembly,  he  declared, 'Respected sires, let him, the greatest Vedic scholar among you, take away these cows home.' Silence prevailed for a time, for none dared to claim that supreme honour for himself.

Then Yajnavalkya rose and ordered his disciple to drive the cows to his home. But then a number of Brahmins sprang to their  feet  and  challenged  Yajnavalkya's  tacit  declaration of his own supremacy in scholarship. Volleys of questions were shot at him, to all of which he gave convincing replies. When one by one the  scholars  were  silenced,  there  rose  Gargi,  the  daughter  of Vachaknu, to engage Yajnavalkya in  a scholarly  dispute.  What followed is one of the most famous of upanishadic dialogues.

Gargi: 'If all that is composed of earth is pervaded within and without by water, what pervades water?'
Yajnavalkya: 'Air pervades water.'
Gargi: 'What pervades air?'
Yajnavalkya: 'Sky pervades air.'
Gargi: 'What pervades the sky?'
Yajnavalkya:   'The   worlds   of   the   Gandharvas   (celestial minstrels) pervade the sky'
Gargi: 'What pervades the worlds of the Gandharvas?
Yajnavalkya:  'The  worlds  of  the  sun  pervade  the  worlds  of  the Gandharvas.'
Gargi: 'What pervades the worlds of the sun?'
Yajnavalkya: 'The worlds of the moon pervade those of the sun.'
Gargi: 'What pervades the worlds of the moon.'
Yajnavalkya The worlds of the stars pervade those of the moon.'
Gargi: 'What pervades the worlds of the stars?'
Yajnavalkya 'The worlds of the Gods pervade those of the stars,'
Gargi: 'What pervades the worlds of the Gods?'
Yajnavalkya: 'The worlds of Indra pervade those of the Gods.'
Gargi: 'What pervades the worlds of Indra?'
Yajnavalkya: 'The worlds of Virat pervade those of Indra.'
Gargi: 'What pervades the worlds of Virat?'
Yajnavalkya: 'The worlds of Hiranyagarbha pervade those of Virat.'
Gargi: 'What pervades the worlds of Hiranyagarbha?'

At  this  stage  Yajnavalkya  realized  that  his  illustrious inter locutor was going too far.

The  Reality  which  is  beyond  Hiranyagarbha  or  the  Cosmic Mind  cannot  be  known  by  the  ordinary  mind,  much  less described in words. Mind and speech turn backwards unable to reach  the  Supreme  Reality  which  can  be  known  only  through direct  intuitive  experience. 

Therefore,  Yajnavalkya  told  Gargi, 'Do not, O Gargi, endeavour to go further in your attempt to know the Supreme Reality that pervades Hiranyagarbha and, for that matter,  pervades  all  the  worlds  previously  mentioned.If you persist, your head may fall off!' Thus admonished Gargi desisted from further questioning.

Then Uddalaka, the son of Aruna, rose and put a series of brilliant questions to which Yajnavalkya gave luminous answers. When Uddalaka sat down, Gargi again got up, this time with two more  questions  which  she  wanted  to  shoot,  like  arrows, at Yajnavalkya. But before asking those questions she asked for the permission of the erudite assembly. The consent was given and Gargi straightway held forth: Gargi:  'As  water  pervades  the  elemental  earth,  so  what pervades the Sutra which is above heaven and below the earth, which embraces heaven and earth as well as the region between them and which according to the scriptures is timeless?' Yaj: 'O Gargi, it is the unmanifested ether that pervades the Sutra thus and which is timeless.'

Gargi:  'Salutation  to  you,  Yajnavalkya. I am  satisfied  with your answer. But now, my second question.' Yajnavalkya: 'Ask, O Gargi.'
Gargi: 'What pervades the unmanifested ether?
Yajnavalkya: 'O Gargi, the knowers of Brahman describe It as undecaying and unchanging.They say Brahman has no dimensions nor has it any colour. It is utterly unlike earth, water, air, fire or ether.It is partless, is neither internal nor external. Unlike the body and mind It has no organs.' Thus indicating the attributeless  nature  of  Brahman,  Yajnavalkya  proceeded  to  say how it nevertheless is the support and substratum of the entire manifested universe.

Said he, 'By the supreme command of this imperishable Being the sun and the moon keep their courses, the earth and sky remain apart, the illusion of time in all its subtle divisions is experienced, the rivers maintain their courses and the mountains tower over everything  else. All beings, O  Gargi,  even  the  departed  souls, depend on Brahman for their sustenance.'

Yajnavalkya  then  exhorted  Gargi  to  know  the  truth  of Brahman  by  praising  it:  'O  Gargi,  all  the  merits  derived  by  the performance  of  sacrifice  are  evanescent,  Brahman  alone  is imperishable.  One  who  leaves  this  world  after  gaining  the knowledge of Brahman, he alone is a blessed soul, all the others are all miserable slaves.'

But the knowledge of Brahman cannot be gained for the asking. It is extremely subtle. To impress this fact on Gargi's mind, Yajnavalkya says next, 'O Gargi, this Immutable One is not the object of sight, of hearing, of the mind or of the intellect, It Itself is  the  Seer,  the  Hearer,  the  Thinker  and  the  Knower. It is Consciousness itself. It is all-pervading and sees through all eyes, hears through all ears, thinks through all minds, knows through all  intellects.  Indeed,  It  pervades  all elements  from  the  earth  to the unmanifested ether'. The above words so authoritatively spoken by the great sage had silenced all her doubts. And with that magnanimity that characterises  great  minds,  she  concluded  her  debate  with  the following words: 'Venerable Brahmanas, you should consider it a great thing if you can get away by saluting Yajnavalkya. I am convinced  that  he  stands  supreme  amongst  you  all  in  the knowledge  of  Brahman.'  So  saying  the  daughter  of  Vacaknu ceased talking.

Source:  Chapter  III,  sections  6  and  8  of  Brihadaranyaka Upanishad with translation.


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The main theme of my life is to take the message of Sanatana Dharma to every home and pave the way for launching, in a big way, the man-making programme preached and envisaged by great seers like Swami Vivekananda. - Mananeeya Eknathji

विवेकानन्द केन्द्र कन्याकुमारी (Vivekananda Kendra Kanyakumari)
Vivekananda Rock Memorial & Vivekananda Kendra : http://www.vivekanandakendra.org
Read Article, Magazine, Book @ http://eshop.vivekanandakendra.org/e-granthalaya
Cell : +91-941-801-5995, Landline : +91-177-283-5995

. . . Are you Strong? Do you feel Strength? — for I know it is Truth alone that gives Strength. Strength is the medicine for the world's disease . . .
This is the great fact: "Strength is LIFE; Weakness is Death."
Follow us on   blog   twitter   youtube   facebook   g+   delicious   rss   Donate Online