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.”
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