Thaniavarthanam of Thanjavur Sri.T.R.Govindarajan and Thirurameshwaram Sri.Radhakrishnan
On Margazhi Mahorshavam
Saturday, December 25, 2010
Friday, November 19, 2010
Will modern trends in music affect the purity of carnatic music ?
Article by Ms. Revathi S.
To start with, when I think about propagating carnatic music, modern trends have been a boon. From the age-old guru-sishya gurukula teaching, Carnatic music has really adapted itself to modern technology. Today we have e-mail, Internet, audio and video cassettes, CDs and many more bridging the gap between the tutor and the one getting taught.
But again, when I think about the pattern of these days Katcheris, I see that there is a lack of proper balance.Earlier days katcheris had a beautiful definitive pattern wherein , the concert would start with a "varnam" and the main krithi(main piece) of the concert would be in the same ragam as that of the varnam. This would set the performer in a confined shell and he could be thoughtfully bound to his selections(preparation).The selection of the kritis would be very intelligent, a prathi madyamam ragam followed by a shudda madyamam. Involving varieties of thalams. Such intelligent selection would make the concert a success. I wouldn't call this an implication of modern trend, but its surely a case of not following traditional trend.
Balancing the main kritis and thukudas is also an art.But in these days concerts, there is a greater emphasis on thukudas.This is an easier trend to win audience. Select a very famous thukda and the crowd would start tapping with the stage; say people choose "kurai ondrum illa" when in TN, "Bhagyadha lakshmi baramma" in Karnataka and something like "Hariharathmajam" in Kerala.These thukudas would please the audience for the moment, but imagine the effect of an expansive RTP and the impact it would leave on the crowd. I would say we are customizing and commercializing music for popularity sake. This would definitely dilute the purity in carnatic music.
But I would say, the love for music, the analysis of music science.....Exploring music beyond music.......have been deeply imprinted in the young minds. People have developed more awareness for Music. Its just that we need to selectively adopt our trends, but analyse the traditional trends and follow them, for traditional methods would always be based on some reasoning. By our carelessness to traditional trends, we would be digging in a deeper hole and create a greater delta between our future music families and the traditional stalwarts.
Revathi S.
Courtesy: www.carnaticindia.com
To start with, when I think about propagating carnatic music, modern trends have been a boon. From the age-old guru-sishya gurukula teaching, Carnatic music has really adapted itself to modern technology. Today we have e-mail, Internet, audio and video cassettes, CDs and many more bridging the gap between the tutor and the one getting taught.
But again, when I think about the pattern of these days Katcheris, I see that there is a lack of proper balance.Earlier days katcheris had a beautiful definitive pattern wherein , the concert would start with a "varnam" and the main krithi(main piece) of the concert would be in the same ragam as that of the varnam. This would set the performer in a confined shell and he could be thoughtfully bound to his selections(preparation).The selection of the kritis would be very intelligent, a prathi madyamam ragam followed by a shudda madyamam. Involving varieties of thalams. Such intelligent selection would make the concert a success. I wouldn't call this an implication of modern trend, but its surely a case of not following traditional trend.
Balancing the main kritis and thukudas is also an art.But in these days concerts, there is a greater emphasis on thukudas.This is an easier trend to win audience. Select a very famous thukda and the crowd would start tapping with the stage; say people choose "kurai ondrum illa" when in TN, "Bhagyadha lakshmi baramma" in Karnataka and something like "Hariharathmajam" in Kerala.These thukudas would please the audience for the moment, but imagine the effect of an expansive RTP and the impact it would leave on the crowd. I would say we are customizing and commercializing music for popularity sake. This would definitely dilute the purity in carnatic music.
But I would say, the love for music, the analysis of music science.....Exploring music beyond music.......have been deeply imprinted in the young minds. People have developed more awareness for Music. Its just that we need to selectively adopt our trends, but analyse the traditional trends and follow them, for traditional methods would always be based on some reasoning. By our carelessness to traditional trends, we would be digging in a deeper hole and create a greater delta between our future music families and the traditional stalwarts.
Revathi S.
Courtesy: www.carnaticindia.com
Sunday, November 7, 2010
Sunday, October 17, 2010
நாதஸ்வர ஓசையிலே
காசீம்-பாபு என்ற முஸ்லிம் சகோதரர்களின் காதிற்கினிய நாதஸ்வர ஓசை முன் செல்ல, அதை பின் தொடர்ந்து பெருமாள் ஆனந்தமாய் பின் செல்லும் நிகழ்ச்சி, ஒவ்வொரு திருமலை பிரம்மோற்சவ விழாவிலும் நடக்கக்கூடிய ஆனந்த அனுபவம். நாதஸ்வரத்தில் கரை கண்டவரும், அதற்காகவே பத்மஸ்ரீ பட்டம் பெற்றவருமான ஷேக் சின்ன மவுலானாவின் பேரன்கள்தான் காசீம்-பாபு.
இருவருக்கும் சின்ன வயதில் இருந்தே நாதஸ்வரத்தின் மீது ஏற்பட்ட ஈடுபாடு, அவர்களை பல படிகள் உயர்த்தி உள்ளது. பல்வேறு விருதுகளும், சிறப்புகளும் பெற்று இருந்தாலும், திருமலை திருப்பதி கோவிலின் ஆஸ்தான நாதஸ்வர வித்வானாக இருந்து, பெருமாளின் பிரம்மோற்சவ புறப்பாட்டின் போது, நாதஸ்வரம் வாசித்து செல்வதையே பெரும்பேராக கருதுகின்றனர். திருமலையில் ஒரு நல்ல பழக்கம், யாருக்காகவும், எதற்காகவும் சுவாமி புறப்பாட்டை ஒரு நிமிடம் கூட தாமதம் செய்ய மாட்டார்கள். மணி அடித்து, திரை விலகி சுவாமி புறப்பட்டு விட்டார் என்றால், சர்வ நிச்சயமாக கையில் உள்ள கடிகாரத்தை காலை 9 மணிக்கு சரி செய்து கொள்ளலாம். அப்படி புறப்படும் சுவாமி 2 மணியிலிருந்து 3 மணி வரை மாடவீதிகளில் சுற்றி வந்து திரும்ப நிலைக்கு வருவார். இந்த நேரம் முழுவதும் சுவாமிக்கு முன் இருந்து காசீம்-பாபு சகோதரர்கள் நாதஸ்வரம் வாசித்தபடி செல்வர். பெருமாளின் புகழ்பாடும் அன்னமாச்சார்யாவின் கீர்த்தனைகள், பாபநாசம் சிவன் பாடல்கள் உள்ளிட்ட பல பக்தி ரசம் பொங்கும் பாடல்களை தங்களது நாதஸ்வரத்தில் இவர்கள் வாசிக்கும் போது கேட்பவர்கள் மெய்மறந்து விடுவர். மேலும், சுவாமி வலம் வரக்கூடிய வாகனத்திற்கு ஏற்ப பாடல்களை தேர்வு செய்து இசைப்பதும் இவர்களது தனிச்சிறப்பு. நாதஸ்வர இசையால் உலகின் பல நாடுகளிலும் வலம் வரும் இந்த சகோதரர்கள் தங்களது இருப்பிடமான திருச்சி ஸ்ரீரங்கத்தில், "சாரதா நாதஸ்வர சங்கீத ஆஸ்ரமம்' அமைத்து, நாதஸ்வரம் ஏற்கனவே கற்றவர்களுக்கு மேல்வகுப்பு போல நுட்பமான விஷயங்களை இலவசமாக கற்றுத்தரும் சேவையையும் செய்து வருகின்றனர். காசீம்-பாபுவின் நாதஸ்வர இசை மழையில் நனைய வேண்டுமா? அக்., 8ம் தேதி துவங்கி 16ம் தேதி வரை நடைபெறும் திருமலை பிரம்மோற்சவ விழாவிற்கு செல்லுங்கள். காலை 9 மணிக்கு திரை விலகவும், உங்கள் காதில் நாதஸ்வர இசை தேனாய் விழும். ***
நன்றி : தின மலர் "http://www.dinamalar.com/Supplementary_detail.asp?id=2143&ncat=2"
Monday, August 9, 2010
"Nadaswara Chakravarthi" Thiruvaduthurai Rajarathinam Pillai (1898 - 1956)
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Contributed by: Ganesan Nagasubramanian
Author: Mr. S. Krishnamoorthy (a music lover of over eighty years. A close associate of most of the celebrated musicians of the past sixty years and his personal close contact with them has inspired him to write this article)
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"Nadaswara Chakravarthi" Thiruvaduthurai Rajarathinam Pillai - A musical meteor on the Indian firmament in the earlier part of this century.
Music in India as in many other countries with a cultural ethos is the main means of approach to God as Geetha says " Math Bhakthas Yetra Gayanthi Tatra Tishtami Narada". Unlike many other forms of worship, music does not call for great austerities, fas ts, or midnight vigils or barefooted pilgrimages. It gives pleasure and satisfaction to the one who makes it and the one that hears it. Of the many musical instruments nadaswaram has been one of the very ancient ones, specifically suited for the daily w orships (thrice a day) service in the temples and specially on holy days especially in South India.. Besides worship inside temples during service, special processions of the deities are taken out on the roads or streets of the place and that is alway s attended by music on the nadaswaram. This instrument - nadaswaram is specially suited for being heard from afar and is generally played in the open air so that worshippers living even some miles away could hear the music and are drawn to the procession of deities.
Indian music especially Carnatic music is essentially Raga based an unique feature of the Indian music. The instrument nadaswaram is so designed as to be suitable for raga elaboration. Eminent nadaswaram vidwans had been pathfinders, epoch makers famo us for raga elaboration- an art calling for a strict grasp of the grammar of that raga and a rich imagination (kalpana). To this distinguished band of musicians was born Nadaswara Chakravarthi, T. N. Rajarathinam Pillai. Coming of a long line of famous nadaswara vidwans ( a group of people called "Isai Vellalars" - meaning people of music) T. N. Rajarathinam Pillai grew up in the cradle of music, fed on music. No wonder he showed signs of his budding interest and sang songs in his fresh young voice. When he grew old enough to have rigorous tuition, his uncle Thirumarugal Natesa Pillai ( a very famous nadaswara vidwan unrivaled in his raga elaboration) took him in hand and gave him regular lessons. **(insert by G. Nagasubramanian) Shri T. N. Rjarathinam Pillai was also taught by the incomperable Thirukodikaval Krishna Iyer, who fine tuned and elevated his music to a level that propelled TNR to lofty heights in Carnatic music** Luckily for young Rajarathinam the lessons were so modeled as to give him intimate knowledge and grasp of the ragas and the compositions in them. As in the case of human voice each one having a special timbre in the voice, in nadaswaram also Rajarathinam had a particularly attractive timbre in the tone o f his instrument. His name and fame spread far wide very quickly and at a time when there were very eminent nadeswara vidwans, he shot up to such eminence that he was universally voted Nadaswara Chakravarthi. Among many memorable performances two are re called. Shri Rajarathinam's music was the chief attraction in a procession of Sai Baba in a decorated car through the four mada streets of Mylapore, Madras. During the three hours it took the procession to complete the course, Rajarathinam elaborated first "Keeravani" in great detail, "Mohanam" and ended with "Behag" and Jijoti". When the procession ended the musically enthusiastic audience were only sorry that the feast of music was over. Another occasion happened to be the final day of the music fe stival in Thiruvaiyaru. That night the portrait of Saint Thiyagaraja would be carried in a decorated palaugu (palanquin) through the four main roads of Thiruvaiyaru to the accompaniment of nadaswaram music of nearly half a dozen group consisting of two t o play on the nadaswaram and two to accompany them on the tavil (drum). That night after an hour's time from the start Shri Rajarathinam played the raga "Charukesi" and the krithi "Aada-modi". At the swara elaboration stage he wove on the nadaswaram an intricate pattern of swaras. This was just what the crowd was waiting for. Shri Needamangalam Meenakshisundaram Pillai ( of immortal fame) took up the rhythm portion for his display on the tavil. The patterns he wove on the tavil that night were so ing enious and intricate in texture. Shri Palghat T. S. Mani Iyer (the all time great mridhangam exponent) so enjoyed the great tala that he started keeping them with both his feet and both hands and seem to be dancing with joy. No wonder at the end of that display Mani Iyer went and pressed both the hands of Meenakshisundaram Pillai and paid his respects and admiration to him. Then turning to Shri Rajarathanam Pillai, Mani Iyer said " who but you can invoke this grand display of tala by your challenging d isplay on the nadaswaram".
His elaboration of ragas revealed his acquaintance with the best compositions of the great "Vaggeyakarakas" - the "Prayogas" they used and embellished the ragas. His rendition of krithis were flawless and the Swaraprasathara invigorating and fresh. His perfect grasp and control over tala (time measures) drew to his side the celebrated tala exponent Shri Needamangalam Meenakshisundaram Pillai lovingly called "Nava Nandikeswara"- the deity that played mridanga to the cosmic dance of Nataraja. Rajarathin am Pillai's elaboration of Prathimadhyama (sharp "Ma" ) ragas were marked by intimate knowledge, intense feeling majesty and grandeur. His "Simhendramadhyamam", "Shanmugapriya", "Ramapriya", Vachaspathi", "Panthuvarali" and "Kalyani" are still remembered with nostalgic pleasure by thousands of his rasikas.
Fortunately, Rajarathinam Pillai has left behind some record disc and his record of "Thodi" raga alapana meets the admiration of all discerning lovers of carnatic music. On his death one heard an old man remarking "the sun has set on the gaiety of Sout h India on Nadaswaram Music".
UNKNOWN ARTICLE
At the lecture demonstrations at The Music Academy, various facets of Carnatic music were elaborated upon by scholars, musicians and musicologists.
The session of December 23 began with an invocation by Saranya.
Tunes of Nandanar Carithram collected by T.Viswanathan:
Prof. B. Balasubramanian of the Wesleyan University discussed Gopalakrishna Bharati’s Nandanar Carithiram - its tunes, story and the compositions in it. It was first published in 1861 by a French collector. In 1932, M.S. Ramaswamy brought it out with tunes. There are a number of notations found for the songs. A.M. Chinnasamy Mudliar published it with notations for forty-two songs. Of them, 17 are original. Balu said that there are many changes in ragas and talas and referred to Mudikondan Venkatrama Iyer’s article in The Music Academy Journal 1935. Many additions have crept in during the course of time. In 1971, S .Ramanathan published two versions of Nandanar Carithiram, one with notation and another without. Thanjavur Viswanathan made a complete study of ragas and talas of Nandanar Carithram and notated the entire text with footnotes mentioning variations wherever found.
Balu demonstrated ‘Nondi Chinthu’ in Punnagavarali. He mentioned that four different tunes are available and demonstrated a couple of them. Balu also demonstrated ‘Thirunadai Puvan’ in Chenchuruti, whereas the original text shows it in Khamas.
Teaching and practice of Dwitala Avatanam:
Dwitala avatanam is a feat of maintaining two different talas simultaneously with both the hands while singing, said vidushi Suguna Purushottaman in her talk. The composition chosen may range from a simple swaravali to a complex pallavi. The chosen two talas are normally of same number of aksharas, though they may differ in their angas, jati and/or gathi. Accompanied by her three students Gayatri, Nandini and Saranya, Suguna presented different permutations and combinations of talas for different compositions. She said she was introduced to dwitala avatanam by her Guru late mridangam vidwan Thinniyam Venkataraman Iyer. The highlight was when Suguna invited vidushi Suguna Vardachari to come to the dais and both of them presented a pallavi with tisra rupakam misragati on one hand and tisra triputa khandagati on the other hand having a total of 35 aksharas.
On December 24, an invocation was sung by Usha Rangarajan.
Properties of skin-covered instruments with special reference to tavil: Dr. N. Somanathan of Central Leather Research Institute, Chennai, dealt with three components in his lecture -- classification of drums, contribution of skin to drums and the special reference to tavil. In the modern classification of musical instruments, he mentioned that they are divided as aerophones, membrophones and electrophones. In another classification, percussion instruments are classified as pitched and un-pitched.
The drum played a major role in ancient Tamil society. Sangam literature, particularly ‘Silappadikaram’, is a treasure of information on this aspect. ‘Pancha Marabu’ lists 30 varieties of drums. Drums are extensively used for all occasions.
Somanathan spoke of single layer and multi-layer skin drums. Tavil is an instrument where goat skin is used. He said that the first ever reference to the tavil was made in Tiruppugazh. He concluded by saying a combination of resonance, leather and wood create sound.
Layam – Alayam: Vidwan Valayapatti A.R. Subramanian began his lecture with video clips of his tribute to M.S. Subbulakshmi with 201 tavils, his association with Kunnakkudy Vaidyanathan and many others. He traced the concept of mangala vadhyam attributed to the nagaswaram and tavil. He demonstrated a Mallari in Gambhira Nattai where his disciple Haribabu played nagaswaram and he the tavil. Valayapatti concluded his talk with a thani.
The morning session of December 25 began with an invocation by Krithika.
My association with GNB: Vidwan Lalgudi Jayaraman, assisted by his son Lalgudi G.J.R. Krishnan, spoke the first few words and his son presented the rest of the lecture on his behalf. Lalgudi’s association with GNB dates back to 1948 and continued till GNB passed away in 1965. GNB was a raga specialist with nagaswaram bani as his style. He made the Carnatic concert platform fashionable and sophisticated, with his imposing presence, and gave importance to aesthetics without comprising on the classical roots. Krishnan played a recording of GNB and Lalgudi to demonstrate the jarus and gamakas in their presentation. There is a particular specialty attached to his presentation of swaras which is marked by clarity and absence of confusion.
GNB sang RTP in rare or minor ragas such as Malavi, Andolika, Chenchukhambodi. Initially, he attempted graha bhedam but dropped it following criticism in later years. When Lalgudi started composing tillanas, he performed the first one in Vasantha before GNB and received encomiums from him.
With many more experiences between them and the inadvertent discordant note in their relationship for a while during GNB’s last days, Lalgudi concluded his lecture by saying that his association with GNB was 61 years old to the day.
Kedaram , Neelambari And Nagadhwani: Vidushi Seetha Rajan’s presentation was lucid and scientific. Based on the murchana of these ragas as in current practice, all the three ragas belong to the clan of the 29th Mela, Dheerashankarabharanam. But it is their characteristic phrases and gamakas that contribute to their melodic individuality.
Talking about Kedaram, Seetha said this is a raga most vidwans begin with because of its briskness. Kedaram, as a janya of Sankarabharanam, has found mention in almost every treatise on music from the 16th century. This raga is generally sung in medium tempo and hence, the brisk effect. Many compositions including those of Thyagaraja and Muthuswami Dikshitar are available. Seetha demonstrated different phrases of Kedaram and showed how they embellish the raga. She explained the place and importance of each note. She said it is an apt raga for tanam. The existence of dhaivatam in this raga is mentioned by some. She then highlighted the oft used sangatis in Dikshitar and Tyagaraja compositions. There is a raga with the same name in Hindustani but in no way related to this.
About Neelambari, Seetha said its phrases are popularly heard in the ‘taalaatu’ and ‘lali’ songs. This raga with its characteristic gamakas has a calming effect. Many compositions are available in this raga ranging from broad- structured Dikshitar krithis to simple Divyanama kirtanas. Shahaji and Tulaja ignored Neelambari in their treatises. Prior to 18th century, it appears that the raga does not find much mention in Sanskrit works. However after the 18th century, it emerged as a clearly defined and popular raga with numerous compositions to its credit. Also, the ancient Tamil Pann Megharagakurunji is equated to Neelambari. There are four compositions of Dikshitar and one of Syama Sastri apart from Tygaraja’s compositions in Utsava Sampradaya kirtanas. Then she explained the place and importance of each note in the raga.
The last raga she took up was Nagadhwani, not a very popular raga. Nagadhwani is a vakra raga with swara patterns, somewhat similar to Neelambari. This raga has been listed as an upanga janyaof Sankarabharanam in many theoretical works. But compositions available in this raga are just a few; ‘Brihadeeshwaram’ of Muthuswami Dikshitarfound in ‘Dikshita Kirtanamala’,and ‘Sri Lalitham’ of Maharaja Jayachamaraja Wodeyar. She concluded her exposition by singing three lines in the three ragas.
The morning of December 26 began with an invocation by Aparna.
Courtesy THE HINDHU
Friday, April 16, 2010
An embodiment of laya
Tavil vidwan Venugopal Pillai's generosity of spirit and keenness to share knowledge benefited many.
He walked with the titans. In the realm of melam music, his was a name to reckon with. Yet greatness sat lightly upon tavil maestro Mayavaram Venugopal Pillai, who passed away recently at the age of 91.
The early years were not easy for the child, who lost his father very early in life. “Too young to remember the father I lost,” he sighed. “Contemporaries revered his memory and spoke of his multifaceted genius with awe.” Father Ammachatram Kannusami Pillai was not only a renowned tavil vidwan but also a vocalist and composer who played the nagaswaram, jalatarangam, mridangam and dholak, all entirely self taught. As if this were not formidable enough, he was also an ashtavadani.
Venugopal Pillai's rendezvous with destiny led him under the wing of the legendary Needamangalam Meenakshisundaram Pillai and his later his son-in-law Nachiarkoil Raghava Pillai after the family moved from Thiruvizhandur to Mayavaram. Musicologist and scholar, B.M.Sundaram, son of Meenakshisundaram Pillai, recollects, “He was my father's disciple. Possessed of a sharp intellect, his playing style was oriented more towards kanakku than janaranjakam -- possibly the reason why he lost out on popular acclaim. He was blessed with the gift of maintaining evenness of kalapramana, irrespective of co-artists' tendency to slow down or accelerate the original pace. He often accompanied Pattiswaram Ramaswami Pillai, Thirunageswaram Ratnasami Pillai, Valangaiman Shanmugha Pillai and the Sembonnar Koil brothers. And of course, Tiruvavaduthurai Rajarathnam Pillai.”
In safe hands
Unassuming to the point of being self effacing, Venugopal Pillai was content to let his art do the talking and enjoyed a busy career. “When he was the accompanist, nagaswara vidwans knew that they were in the safest hands in the business. His precise, consistent sense of kalapramana made him adhere to tala like glue. His speciality lay in adapting his playing to each individual nagaswaram style. This made him much sought after,” reminisces Vedaranyam Balasubramanian, tavil exponent and nephew. “Back then, during temple festival processions, the melam would last all night. Once, while accompanying the renowned Vandikkaratheru Subramaniam Pillai, my guru's marathon tani lasted nearly six hours from midnight to dawn! The crowd stood transfixed. Each permutation was new, sans repetition. Vandadum varaadadumai vaasithar. Such towering vidwat!”
Venugopal Pillai's generosity of spirit and keenness to share a lifetime's store of knowledge benefited scores of disciples, many of whom came to learn music and went on to learn lessons in humility. “A teacher extraordinaire, he could make the most complicated korvais appear easy by breaking them down to the simplest components so that any student could grasp it. And the variations! Taking any korvai, any tala or nadai, he would tell us to how to adapt it to all nadais,” says Balasubramaniam.
Another disciple, Dr. Subbalakshmi recalls, “I began learning from Vadyar in 2001. When I meekly enquired whether I could be his sishya, knowing full well that traditional drumming is a male prerogative, he replied without a moment's hesitation, ‘Besha', but warned me that it required arduous training. I never absented myself. Vadyar would wake up early, have his bath, visit the temple and be seated in his chair with that bright patch of kumkum smeared on his forehead, braced to teach. He had given away his tavil but had preserved two tavil kazhis of his two gurus. Later, he presented them to me, a rare honour. Vadyar taught at the Government Music College, Madras, from 1973 to 1985, where he was held in high esteem. He also had a long-standing association with the Tamil Isai Sangam where he was senior external examiner. Several disciples are top level performers today. He arranged for his some of his students to be subjects for my functional MRI studies for my PhD thesis, and was able to explain to them the importance of scientific investigation to understand the miraculous working of the human brain.”
Positive impact
Pillai had only positive things to say about fellow vidwans and revered his gurus. “With Needamangalam, it was the ‘nam' sound which he rendered to such precision that it truly lifted his performance, along with his dancing movements while playing, the very embodiment of laya,” says Dr. Subbulakshmi. “Recollecting his Sri Lanka days, Vadyar spoke of the genius of Yazhpanam Dakshinamurthi Pillai, whom he taught and later accompanied. Vadyar touched upon Pillai's rare teermanams in the fourth kalam, almost unbeatable and the friendly rivalry between Dakshinamurthi Pillai and another luminary, Needamangalam Shanmugavadivel, (son of N. Meenakshisundaram) a left hander on the valam.”
A witty raconteur, Venugopal Pillai's anecdotes brimmed with wisdom and humour. His disarming simplicity, childlike candour, down-to-earth approach and homespun wisdom endeared him to those who had a close association with him. Although a recipient of the Kalaimamani and other awards, richly-deserved recognition on a wider platform eluded him. A strong sense of duty towards family ensured that he saw his children well-educated and settled. “My father was fiercely independent and self-reliant. He exemplified tolerance, determination, hard work and simple living,” remembers daughter Dr. Vanitha. “He won a battle against cancer, but was ailing briefly before he passed away.”
Friday, April 2, 2010
Upholding the musical tradition
Tiruvalaputhur T. A. Kaliyamoorthy
The Cauvery delta region has produced several musicians who have been upholding the rich tradition of Carnatic music. Several hamlets in and around Kumbakonam and Mayiladuthurai (erstwhile Mayavaram) have had a major share in the proliferation of nagaswaram and thavil vidwans since time immemorial. Tiruvalaputhur is one such hamlet from where thavil vidwan T.A. Kaliyamoorthy hails. And he talks about his journey thus far…
Your ancestors and initiation… Tiruvalaputhur has been a part of a very rich and hoary tradition in music. My grand aunt Tiruvalaputhur Kalyani amma was an accomplished Bharatanatyam artist and was famous for her Simhanandanam dance. My paternal grandfather, Vaidyalingam Pillai, was a mridangam vidwan. Tiruvalaputhur Pasupathiya Pillai was my grand uncle. He was a respected thavil vidwan. Many thavil vidwans today are descendants of his disciples. I still remember the big thatched roof shed appurtenant to his house in which all his students stayed. It was guru kula vasam for all of them. At any point of time there would be at least a hundred of them. My initial training was under my uncle Kadirvel Pillai from whom I learnt all the basic aspects of thavil and later I came under the direct tutelage of my grand uncle when I was just seven years old. Nachiar Koil Raghava Pillai was one of his senior -most students. Iluppur Nallakumar Pillai, Nachiar Koil Ramdas Pillai, A.K.Venugopal Pillai and Tiruvazhundur Ramdas Pillai were some of his famous disciples. By the time I was 12, I had started playing at concerts as no formal arangetram system was in vogue then.
And after that… Those days one had to play in a set and earn a name for himself. My career took off with vidwan Vandikkara Theru Manimamundiya Pillai's set. During processions, I would be seated on a table as I was too young to hold the thavil. I would almost get hidden by it. People watched me play at such a young age with awe. Later I joined Tiruvengadu Subramania Pillai's group. With limited transport facilities, concert tours to far off places were all linked and it would take months before one returned home, unlike today's jet age where we can return home at the wink of an eye. My teachers were furious because I missed school and so they asked me to choose my career. And I quit school.
Any regrets… No regrets at all. I have come a long way in this field and it is almost 51 years since I started performing. It is only when I travel abroad that I feel handicapped by my inability to communicate in English with foreign musicians and audience , particularly when they shower praises or want to clarify doubts. In that sense, today's youngsters are quite lucky, because their exposure equips them for such things.
Awards… Naganatha Sivam, who is a gurukkal (temple Priest) in a London temple, has instituted an award in memory of his wife, Gowrimanohari, that is given away annually to a vidwan during the music festival conducted by Karraikudi Mani sir. It was in 1999, when I participated in a tani avartanam concert in London alongside Mani sir that I became acquainted with kurukkal. The attention we received from the gurukkal's family was something very special. His wife was very affectionate and hospitable by nature. Naganatha Sivan is divinity personified. Receiving this Gowrimanohari award during the recently concluded music season, I deem it a special privilege, as I was selected. I have to also thank Karraikudi Mani sir, for having considered me. In 1981, I received the Kalaimamani award. I was the first thavil vidwan to receive the Vizag Music Academy's Sangitha Kala Sagara title.
Concept of Special Thavil… After my stint with Tiruvengadu Subramania Pillai , I played for the Sembanar Koil brothers- Sambandam and Rajanna. The last set I played was for Sivapuri Padmanabha Pillai. After I turned 19, I began to get noticed. Leading nagaswara vidwans wanted me to play for them. While they had their own set, I was a special invitee who would accompany them. This is what is known as Special Thavil (in Tamil it is called as Sirappu Thavil). It is a sort of recognition for the vidwan and his accomplishments. This concept of Special Thavil was prevalent even during the times of Needamangalam Meenakshisundaram Pillai.
Association with vidwan Karraikudi Mani… My association with him began during the special tani avarthanam concerts. Playing with him is an experience. Thanks to his efforts, I travelled with him to Australia. There, our music CD was released. This new concept opened the doors to concerts in European countries. It was Mani sir's pioneering effort that resulted in our collaborating with European musicians, which was invaluable. The thavil, thus got international recognition and I dedicate this to the instrument. There was an overwhelming response to our album. My association with him continues even now. We exchange views about concert planning and matters relating to rhythm, patterns, korvais etc.
Artist in your family… One should be divinely destined to become a musician. He should be blessed if he is to become a leading star in the field. I am the fourth generation vidwan in my family. But my children have not have not taken after me. All of them are educated and well settled. Maybe my grandchildren will take up this instrument … but I leave it to God.
Courtesy: The hindhu Friday Review (April 2, 2010)
Friday, March 12, 2010
Broken Strings
A musical instrument to a musician (instrumentalist) is what a cricket bat is to a batsman, what a painting brush is to a painter and many more. But, musical instruments differ from other instruments of art in that they rarely have a shelf life. A cricket bat may celebrate some centuries (runs) with a good batsman, but it usually survives for a couple of playing seasons. Someday, it has to rest in his collection. Similarly, a painting brush may be with an artist for a decade or two. It may last for as long as the artist feels good working with it. Where as a musical instrument can survive for hundreds of years and is passed on from teachers to students and from them to their students and so on.
If a student receives/inherits a musical instrument from his/her teacher, it is considered an ultimate, prized possession. The student would do anything to keep it in good working condition. For a student, the fact that his/her teacher had used that instrument to create music is a tremendous feeling. If the teacher happens to be not alive, then the teacher’s instrument comes closest to doing what a teacher can do. In some way (I don’t know how) such a musical instrument can remember the masters who were in touch with it and hence can guide future users through their performances. Perhaps, to put it more scientifically, a student believes that s/he can perform well when playing that instrument and hence does so. I wouldn’t mind believing the former!
However, situations do arise where in an old instrument needs to be repaired and sometimes to such extents that apart from the main body of it everything else will be replaced with newer parts. Musicians understand this as an inevitable exercise to continue the journey with their inherited legacy. If they don’t undertake those measures, the instrument is certain to become a museum piece within no time. Some time ago, I had to give one of my uncle’s Mridanga for a major make-over. He had inherited it from his teacher and its right-hand muchchige (skin cover) had become very old. Both of them are not alive today and it was indeed a difficult decision to make.
Musical instruments come with varied thresholds of sensitivities. Some are more abuse-hardy than others. Some are very delicate (E.g., Ghata, VeeNaa) and even the best in the business find them hard to maintain. Some teachers do not allow even their most promising students to handle the instruments they have inherited from their teachers. A student has to earn a chance to assist his/her teacher in handling them (reminds me of a recent chocolate advertisement).
Occasionally, musicians do have to suffer shocks because of accidental breakdowns (Weather and other natural causes) in their instruments. It is undesirable and hurtful. Musicians some how manage to cope with it.
Some times, even after ensuring special-extra care, they are damaged by other people who do not fully appreciate the value and significance of them. So, when an instrument that is seemingly over-protected is damaged due to an unknown human negligence, what can be a reasonable response from the musician at loss?
Recently, an exquisite Sarod that belonged to the Indian Sarod maestro Ustad Amjad Ali Khan, was damaged due to mishandling by an airliner’s baggage division. A distraught Ustad Khan is reported to have felt as though his heart was bleeding when he saw his damaged instrument. However, he also said that he would continue to fly with the same airliner in the future and believes that there will be improvement. Not many can appreciate the weight and intensity of those words. The sight of any broken musical instrument is an anathema for a musician. It has to be said that Ustad Amjad Ali Khan’s measured response speaks highly of him.
You may have watched this music video. The artiste here represents what would be an expected response to a similar situation.
Watch it here.
http://www.youtube.com/watch?v=5YGc4zOqozo
Courtesy: http://danappiah007.wordpress.com/2010/02/04/broken-strings/#comments
If a student receives/inherits a musical instrument from his/her teacher, it is considered an ultimate, prized possession. The student would do anything to keep it in good working condition. For a student, the fact that his/her teacher had used that instrument to create music is a tremendous feeling. If the teacher happens to be not alive, then the teacher’s instrument comes closest to doing what a teacher can do. In some way (I don’t know how) such a musical instrument can remember the masters who were in touch with it and hence can guide future users through their performances. Perhaps, to put it more scientifically, a student believes that s/he can perform well when playing that instrument and hence does so. I wouldn’t mind believing the former!
However, situations do arise where in an old instrument needs to be repaired and sometimes to such extents that apart from the main body of it everything else will be replaced with newer parts. Musicians understand this as an inevitable exercise to continue the journey with their inherited legacy. If they don’t undertake those measures, the instrument is certain to become a museum piece within no time. Some time ago, I had to give one of my uncle’s Mridanga for a major make-over. He had inherited it from his teacher and its right-hand muchchige (skin cover) had become very old. Both of them are not alive today and it was indeed a difficult decision to make.
Musical instruments come with varied thresholds of sensitivities. Some are more abuse-hardy than others. Some are very delicate (E.g., Ghata, VeeNaa) and even the best in the business find them hard to maintain. Some teachers do not allow even their most promising students to handle the instruments they have inherited from their teachers. A student has to earn a chance to assist his/her teacher in handling them (reminds me of a recent chocolate advertisement).
Occasionally, musicians do have to suffer shocks because of accidental breakdowns (Weather and other natural causes) in their instruments. It is undesirable and hurtful. Musicians some how manage to cope with it.
Some times, even after ensuring special-extra care, they are damaged by other people who do not fully appreciate the value and significance of them. So, when an instrument that is seemingly over-protected is damaged due to an unknown human negligence, what can be a reasonable response from the musician at loss?
Recently, an exquisite Sarod that belonged to the Indian Sarod maestro Ustad Amjad Ali Khan, was damaged due to mishandling by an airliner’s baggage division. A distraught Ustad Khan is reported to have felt as though his heart was bleeding when he saw his damaged instrument. However, he also said that he would continue to fly with the same airliner in the future and believes that there will be improvement. Not many can appreciate the weight and intensity of those words. The sight of any broken musical instrument is an anathema for a musician. It has to be said that Ustad Amjad Ali Khan’s measured response speaks highly of him.
You may have watched this music video. The artiste here represents what would be an expected response to a similar situation.
Watch it here.
http://www.youtube.com/watch?v=5YGc4zOqozo
Courtesy: http://danappiah007.wordpress.com/2010/02/04/broken-strings/#comments
Friday, March 5, 2010
Music Therapy
Music Therapy is a newly developed branch of Para medicine in which music or sound pulses that generate different kinds of music are being employed in curing ailments like mesothelioma, asthma, depression, and even Asbestos Cancer, peritoneal mesothelioma etc.. Music Therapy is the use of a selected music to obtain the same expected changes and hormonal alterations in the body, played uninterrupted for a while, to obtain the desired positive effect. Even though the patient who participates in the treatment sessions has no knowledge of music, Music Therapy brings positive results. Recent researches has shown that music has a vital influence on the functioning of human brain and this theory can be utilized in curing various diseases like mesothelioma, peritoneal mesothelioma and Asbestos Cancer. many mesothelioma symptoms seems to be reduced after successful music therapy.This branch of science is growing fast and many researchers in the field of music as well as medicine ate contributing to it.
Dr. Balamuali Krishna has established the 'MBK Trust' with the objective of developing art and culture and for carrying out research on Music Therapy.
It is also proven that Music Therapy is especially effective in three key medical areas.
1. Pain, anxiety and depression,
2. Mental, emotional and physical handicaps,
3. Neurological disorders & mesothelioma.
It has also been found that listening to various appropriate music lowers Blood Pressure, stabilizes irregular heart rate, reduces pre-treatment anxiety, relieves depression and related mental ailments, enhances concentration, reduces the need for sedatives and pain drugs (in an event of surgery), reduces vomiting tendency after chemotherapy and also improves stability of those with Parkinson's disease and mesothelioma. The Appolo hospital group, the largest of its kind in Asia is now having a Medical Music Therapy course and obviously, it is the first of its kind in asia.
Ancient Indian music has devised a special therapy based on the 72 ragas. It is appropriate to define Raga at this point. Raga is neither melody alone, not notes; neither scale nor mode. It's an ensemble of all these.According to an ancient Indian text, Swara Shastra, the seventy-two melakarta ragas (parent ragas) control seventy-two important nerves in the body. It is believed that a person who sings/performs a raga bound to the raga specifications (lakshanas) and with purity in pitch (swara shuddi) will have complete control on the corresponding nerve.
To quote a few, for those who suffer from hypertension, ragas such as Ahirbhairav and Todi are prescribed. To control anger and bring down violence within oneself, Carnatic ragas like Punnagavarali, Sahana and so on, come handy. Not only psychological, but the somatic or physiological impact of ragas have come to light in recent research. For instance, stomach-related disorders are said to be cured with some Hindustani ragas such as Deepak (acidity) and Jaunpuri (constipation) and Malkauns or Hindolam (intestinal gas and fever). Simple iterative musical rhythms with low pitched swaras, as in bhajans are capable of relaxation, as observed with the alpha-levels of the brain waves. They may also lead to favourable hormonal changes in the system.
On the therapeutic side, nothing new is to be invented.We just have to know how to knock the hidden goldmine.There is an urgent need for a detailed enquiry based on scientific parameters and the medicinal effects of Music. No doubt,its a long journey,but worth to start off. There is a growing awareness that ragas could complement or even be a safe alternative for many medical interventions. For this purpose, it is necessary that exponents in Indian ragas join experts in medicine to help evolve a scientific system of raga therapy for the various illnesses of modern times.
Special thanks to ms. Revathy S.
Monday, March 1, 2010
Sunday, February 21, 2010
Classification Of Taalam
Top Five Taalas
Taalam Table
Classification Of Taalas
The table of the 35 taaLas is listed below. The total numbers in the laghu are given in parenthesis
These are the major taaLas (suladisapta taaLas). Incorporating the other angas (guru, plutam, kaakapaadam) brings us up to 108 taaLas, and even more if one includes the caapu taaLas and other variations.
Introduction to Taala
Rhythm, or TaaLam in Carnatic music consists of regular beats to which a composition is set. Usually, each song has its own Taalam, which is carried from the first word of the song to the last.
TaaLam:
Each TaaLam cycles through a number of beats, each cycle called an aavartanam. For example, one of the most common taalam is called aadi. In aadi taalam, 8 beats (commonly 4 swaras to each beat) make one cycle. Thus, up to 32 swaras may comprise one cycle, lengthened and shortened to accomodate the taaLam. Taalam is kept by beating the right hand gently against the right thigh while seated with your legs crossed ("Indian style").
Example: Aadi TaaLam:
For aadi taaLam, first beat the palm of the hand (1), then tap the fingers pinky (2), ring finger (3), middle finger(4). Then beat palm (5), turn the hand over and tap or wave the back of the hand (6), palm (7), back (8). This is one cycle. This cycle will repeat throughout the song. Although often the number of swaras per beat will change during a carnatic song, the actual beat changes within a song VERY rarely, and even then, it is a fixed change, not a slowing down or speeding up of the beat itself. The dEshaadi taaLam starts aadi taaLam after 1/2 beat, and the madhyaadi taaLam starts after 3/4 of a beat, even though these originally were written to be 3 beats and a wave.
Angas:
There are several basic movements, called angas (limbs), in Carnatic music. 3 of these are most common: drutam, which is a beat with the palm and then with the back of the hand (as in steps 5 & 6 or 7 & 8 of aadi taaLam), anudrutam, which is simply a beat of the hand, laghu, which consists of a beat plus the movements of the fingers of the hand (steps 1-4 of aadi taaLam). Each of these movements of the 3 angas is called a kriyaa and usually signals the beginning of the beat. Other movements (for 4 or more beats each) of the hand are used rarely.
Suladi Sapta TaaLam System:
The combination of these 3 types of movements creates different types of taaLam. If we name drutam 0, anudrutam U, and laghu 1, we get the following major taaLam combinations, which are the suladi sapta taaLams:
taaLam components:
Eka - 1
roopaka - 01
tripuTa - 100
matya - 101
jhampa - 1U0
aTa - 1100
dhruva - 1011
Laghu, Jaati, and the 35 TaaLams:
The number of beats used in the laghu is added to these taaLams to give the jaati. 7 jaatis of beats 3 (tishra), 4 (catushra), 5 (khanDa), 7 (mishra), 9 (sankeerna), create more variations of these so that there are 7 types each of the seven taaLams, giving 35 taaLams. Thus aadi taaLam is actually catusra jaati tripuTa taaLam. Other common taaLams are roopakam (catusra jaati roopaka taaLam) and mishra caapu (tishra jaati tripuTa taaLam).
Other taaLams:
The caapu is a beat and a wave. Thus mishra caapu is 3+4 beats (vilOma is 4+3). tishra caapu is 1+2, khaNDa caapu is 2+3, and sankeerna caapu is 4+5.
In addition to the drutam, anudrutam and laghu, there are also guru (symbol 8) which is 8 beats and formed by a beat of 4 and a wave of the hand, plutam (symbol ^8, 12 beats) a beat and 2 waves, and kaakapaadam (symbol +, 16 beats) a beat and wave up then to the left then to the right (forming a + sign). These allow for even more taaLams - one taaLam, called simhananaanam taaLam even has 1008 beats!
Tempo:
The tempo of the rhythm is also important in a song. This is called the kaalam. The same beat can be performed at half the speed simply by counting 2 beats to every one, and it can be speeded up by counting faster. In these cases, the number of swaras to every beat changes. At the basic speed, if 4 swaras form one beat (1st kaalam, madhyama), then at the slower speed there will be 8 swaras of the same length per beat (1/2 kaalam, vilambita), at the faster speed 2 swaras per beat (2nd kaalam, durita), and at an even faster speed 1 swara per beat (3rd kaalam). Thus the performer must perform faster to keep the same number of swaras per beat in the song as the kaalam doubles or triples. Expert performers can also work in other combinations where there are 5, 3 or 1 1/2 swaras per beat. The number of swaras or subdivisions per beat is called the gati or naDai. This is equivalent to gait (waltz would be a gait of 3). Thus our basic aadi taaLam at madhyama kaalam is in chatushra gati or chatushra naDai.
KaLai:
Another term is kaLai, which refers to using multiple beats in one beat. Thus 2nd kaLai of aadi taaLam will use 2 beats for every one beat of the taaLam. This is noticeable in the speed of the song and the length of the aavartanam (cycle of the taaLam).
EDuppu:
In some cases, the taaLam doesn't "begin" on the beginning of the first beat (called the samam). It may begin just 1/2 beat before or after, or 1 1/2 beat after, for example. The place where a particular section of a song (anupallavi, pallavi, or caraNam) begins in the taaLam is called the graham or eDuppu. When eduppus begin, for example, 3/4 beat after or before the samam, one can get an effect very much like Western syncopation.
Percussion, Rhythm, and TaaLam:
The mridangam artist is an expert at keeping the taaLam correctly and will often indicate the samam of the taaLam or the beginning of a musical phrase by movement in addition to showing the sequence of beats. Carnatic rhythm may be complicated but by practice in keeping taaLam to music correctly and understanding the underlying principles, it can be very satisfying to appreciate the melody as well as the rhythm of the music.
Thanks to www.Karnatik.com
Tuesday, February 9, 2010
Friday, January 8, 2010
Valayapatti Sangeethakalanidi
Thavil maestro Valayapatti A.R. Subramaniam has been chosen for this year’s Sangita Kalanidhi title of The Music Academy. The 68-year-old Subramaniam will receive the title at the 83rd annual music conference and concerts of the Academy, which begins here on December 15.
He will be the first thavil artiste to be awarded this title.
This decision was taken at the executive committee meeting of the Academy here on Sunday. The decsion on Subramaniam was unanimous. In a path-breaking move, the Academy has also decided to invite world chess champion Viswanathan Anand to inaugurate this year's festival.
As is the convention, Subramaniam, the Sangita Kalanidhi-designate, will preside over the annual conference and concerts. The award will be conferred on him on January 1, 2010, the day of the sadas.
The Academy had in the past honoured nagaswaram vidwans with the Sangita Kalanidhi title. The list of those who had been honoured with the title include Thiruveezhimizhalai Subramania Pillai, Thiruvidaimaruthur Veerusamy Pillai and Sheik Chinna Moulana. This is indeed the first time that a thavil artiste has been chosen for this prestigious title.
Born in Valayapatti in Pudukottai district, Subramaniam learnt nagaswaram from his father Arumugam before switching over to thavil. His guru was Mannargudi Rajagopala Pillai.
He had accompanied nagaswaram vidwans such as the Thiruveezhimizhalai brothers, the Sembanarkoil brothers, Karukurichi P. Arunachalam and Namagiripettai Krishnan. He had also accompanied Thirumeignanam Nataraja Sundaram Pillai.
Following are the feelings of Veterans about Sri Valayappatti (Courtesy: The Hindu).
Veterans express their appreciation for the Music Academy's choice of Valayapatti Subramaniam for Sangita Kalanidhi, to be conferred at the Sadas on January 1, 2010.
Valayapatti A.R. Subramaniam, the Sangita Kalanidhi for 2009 at The Music Academy is the first thavil vidwan to be honoured with the much coveted title. A cross-section of vidwans, including Sangita Kalanidhis, have appreciated the Music Academy's gesture in choosing a renowned Thavil vidwan to preside over this year's conference. Excerpts:
Sangita Kalanidhi M. Balamuralikrishna: Well, Valayapatti and the Thavil can be likened to the epic pairs - Lord Muruga and his Vel (spear) and Lord Rama and his Vil (bow).
Violin maestro Lalgudi G. Jayaraman: Thavil is indispensable for a nagaswaram concert. Valayapatti Subramaniam represents the renaissance of the Thavil with his innovations. He has given it a special status.
Nagaswara Vidwans Sembonar Kovil Brothers S.R.G.Sambandam-S.R.G.Rajanna:
It is God's grace that he has been blessed with a good nadam in both the hands. His sounding on both the topi and valanthalai side is something unique. He has given the Thavil a universal recognition.Sangita Kalanidhi T.K. Govinda Rao: I have known Valayapatti since his early days and been keenly observing his playing since then. Of the top ranking vidwans playing the Thavil, he has earned a reputation for his varied styles.
Sangita Kalanidhi T.V. Sankaranarayanan: Valayapatti has carved a niche for himself in the musical firmament. His perfect poise on stage, the erect posture, the supreme self-assurance born out of hard practice all through the years, the brilliant and effortless execution of ‘Nadai Bedhams,' astounding sound clarity have all made him a Thavil vidwan par excellence.
Sangita Kalanidhi Vellore G. Ramabhadran: I was first introduced to Valayapatti when he was a young man by (flute) T. Viswanathan. After listening to him I knew he would one day become a star in the field and it is now proved.
Sangita Kalanidhi A.K.C. Natarajan: There have been many Jambavans in the thavil field prior to Valayapatti such as Needamangalam Meenakshisundaram Pillai, Nachiar Koil Raghava Pillai and Valangaiman Shanmugasundaram Pillai to name a few. Following in their footsteps Valayapatti has innovated many modern sollus. It was he who gave the Thavil a special status by playing thani for more than an hour. His music pleased both learned and uninitiated.
Mridangam maestro Guru Karaikkudi Mani: Valayapatti made the public turn to him with his electrifying style. Many youngsters started following him. I still remember Valangaiman's compliment: “His art is entirely different with its unique nadam.” There were days when we wouldn't miss any of his concerts, mainly to analyse his innovations.
SANGITA KALANIDHI WINNERS
1929 | Sri T.V. Subba Rao, Vidvan T.S. Sabhesa Iyer and Sri M.S. Ramaswamy Iyer | 1970 | Vidushi D.K. Pattammal |
1930 | Gayaka Sikhamani Harikesanallur Muthiah Bhagavatar and Sri B. Subba Rao | 1971 | Vidvan Papanasam Si van |
1931 | Gayaka Siromani Swaminatha Iyer of Pazhamaneri | 1972 | Prof. P. Sambamoorthy |
1932 | Vidvan Tiger K. Varadachariar | 1973 | Vidushi T. Balasaraswati |
1933 | Vidvan K. Ponnayya Pillai | 1974 | Sri R. Anantakrishna Sarma |
1934 | Vidvan T.S. Sabhesa Iyer | 1976 | Vidushi T. Brinda |
1935 | Vidvan Sangita Sastra Ratna Mysore K. Vasudevachar | 1977 | Vidushi M.L. Vasanthakumari |
1936 | Vidvan Swaminatha Iyer of Umayalpuram | 1978 | Vidvan Balamurali Krishna |
1937 | Vidvan Brahmasri Chidambara Bhagavatar of Agara Mangudi | 1979 | Vidvan K.S. Narayanaswamy |
1938 | Gayaka Sikhamani Ariyakudi Ramanuja Iyengar | 1980 | Vidvan T.N. Krishnan |
1939 | Vidvan Musiri Subramania Iyer | 1981 | Vidvan T.M. Thyagarajan |
1940 | Vidvan Vedanta Bhagavatar of Kallidaikurichi | 1982 | Vidvan Embar S.Vijayaraghavachariar |
1941 | Prof. D. Venkataswami Naidu | 1983 | Vidvan Dr.S. Pinakapani |
1942 | Vidvan Subbarama Bhagavatar of Mazhavarayanendal | 1984 | Vidvan Mysore V Doreswamy Iyengar |
1943 | Vidvan Palladam Sanjiva Rao | 1985 | Vidvan Dr.S. Ramanathan |
1944 | Sri T.L. Venkatarama Iyer | 1986 | Vidvan K.V Narayanaswamy |
1945 | Vidvan Maharajapuram Viswanatha Iyer | 1987 | Vidvan B. Rajam Iyer |
1947 | Rajasevanirata Semmangudi R.Srinivasa Iyer | 1988 | Vidvan T. Viswanathan |
1948 | Vidvan Rajamanickam Pillai | 1989 | Vidvan Maharajapuram V.Santhanam |
1949 | Vidvan Mudikondan C. Venkatarama Iyer | 1990 | Vidvan D.K. Jayaraman |
1950 | Vidvan Karur Chinnaswamy Iyer | 1991 | Vidvan Nedunuri Krishnamurthy |
1951 | Vidvan Chembai Vaidyanatha Bhagavatar | 1992 | Vidvan Thanjai K.P. Sivanandam |
1952 | Vidvan Karaikudi Sambasiva Iyer | 1993 | Vidushi Mani Krishnaswami |
1953 | Vidvan Tirupampuram N.Swaminatha Pillai | 1994 | Vidvan T.K. Murthy |
1954 | Vidvan Chittoor Subramanya Pillai | 1995 | Vidvan R.K. Srikantan |
1955 | Vidvan Marungapuri Gopalakrishna Iyer | 1996 | Vidvan Dr. N. Ramani |
1956 | Nagasvara Vidvan Tiruvizhimizhalai Subramanya Pillai | 1997 | Vidvan M.S. Gopalakrishnan |
1957 | Vidvan T. Chowdiah | 1998 | Nagasvara Dr. Sheik Chinna Moula |
1958 | Vidvan G.N. Balasubramanyam | 1999 | Vidvan T.K. Govinda Rao |
1959 | Vidvan Madurai Mani Iyer | 2000 | Vidushi R. Vedavalli |
1960 | Vidvan T.K. Jayarama Iyer | 2001 | Vidvan Umayalpuram K. Sivaraman |
1961 | Nagasvara Vidvan Thiruvidamarudur Veerusami Pillai | 2002 | Vidushis Sikkil Smt. Kunjumani & Neela (Sikkil Sisters) |
1962 | Vidvan K.S. Papa Venkataramiah | 2003 | Vidvan T.V Sankaranarayanan |
1963 | Vidvan Budalur Krishnamurthi Sastrigal | 2004 | Vidvan Vellore G. Ramabadran |
1964 | Vidvan A lathur Sivasubramanya Iyer | 2005 | Vidvan M. Chandrasekaran |
1965 | Vidvan Alathur Srinivasa Iyer | 2006 | Vidvan Madurai T.N. Seshagopalan |
1966 | Vidvan T.S. Mani Iyer | 2007 | Vidvan Palaghat R. Raghu |
1968 | Vidushi M.S. Subbulakshmi | 2008 | Vidvan Shri A.K.C. Natarajan |
1969 | Vidvan Madurai Srirangam Iyengar |
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