Tag: Tanjavur Quartette

Composers, Manuscripts, Notation, Personalities, Raga, Shishya Parampara

Sri Guruguha Navaratnamalika

Our dharma extols and worship a Guru to an extent that he is always treated synonymously with the ever pervading Almighty. Svetashvatara Upanishad, one among the celebrated 108 Upanishads says an aspirant must have unbiased worship towards his Guru and he is to be considered as a God incarnate itself. This is the only way through which he can attain the eternal bliss, prescribes this Upanishad. Advayataraka Upanishad, comparatively a lesser-known among the 108 Upanishads gives a meaning for the sabda “Guru”. The syllables ‘gu’ and ‘ru’ denotes darkness and dispeller respectively. Hence ‘Guru’ denotes a person who dispels darkness.

This truth as certified by Upanishads was sincerely followed by the disciples belonging to all the branches of Vedic dharma and we do find this idea percolating into the practitioners of Gandarva Veda also. Guru keertana-s and ashtaka-s composed by Valajapettai Venkataramana Bhagavathar on his guru Tyagaraja Svamigal is quite famous. We also see a mangalam on Svamigal composed by two of his disciples – Venkataramana Bhagavathar and Manambuchavadi Venkatasubbaier.

There exist a lesser-known set of Guru kritis composed by Tanjavur Quartette on their teacher Sri Muthuswamy Dikshitar and they can be collectively called as Sri Guruguha Navaratnamalika.

Tanjavur Quartette and Sri Muthuswamy Diksitar

Unlike Svamigal, Diksitar was peripatetic and this ambulant nature made him to spread his music at various places. Whereas disciples from distant places swarmed at Tiruvayyaru and learnt from Svamigal, Diksitar planted his seed at various places which later blossomed to give flowers of various colour and shapes. One such set of disciples, who has learnt from Diksitar during his stay as a court musician in Tanjavur is Chinniah, Ponniah, Sivanandam and Vadivelu, commonly called as Tanjavur Quartette.  They hail from a musical family and further honed their skills by learning from Diksitar for a period of approximately 8 years. As a tribute, they have composed and submitted this kritis into the lotus feet of their Guru.

The uniqueness of Sri Guruguha Navaratnamalika

A close introspection into the Guru kritis reveals they are strategically different from the works composed by the disciples of Svamigal.

  1. All these kritis are composed in Telugu and are on either Lord Brhadiswara or Devi Brhadiswari.
  2. Excluding a few phrases, these kritis do not deify their teacher. But it can be well perceived that their mental image about their Guru is exactly the same as mentioned in the Upanishad.
  3. Extra-ordinary parallelism is seen between these nine kritis and the kritis of Diksitar. In other words, these nine kritis stand out significantly from the rest of their creations! Perhaps, they could have felt, composing in the style followed by Guru would be a better tribute to show that He has bequeathed his wisdom to them.

As the name indicates, this set comprises of nine compositions set to nine different ragas:

Sri guruguha murthiki – Dhunibinnasadjam – Rupakam – Raganga raga 9

Mayatheetha svarupini – Mayamalavagowla – Rupakam – Raganga raga 15

Sri karambu – Kambhoji – Kantachapu

Sarasakshi – Sailadesakshi – Adhi – Raganga raga 35

Paramapavani – Varali – Rupakam – Raganga raga 39

Needu padame – Pantuvarali – Rupakam – Raganga ragam 45

Sri rajarajeswari – Ramamanohari – Adhi – Raganga ragam 52

Saatileni guruguhamurthini – Purvikalyani – Misrachapu – Raganga ragam 53

Sarekuni padamule – Chamaram – Rupakam – Raganga ragam 56

The kriti Mayateetha svarupini, as interpreted from Sangita Sampradaya Pradarshini can be viewed here.

It is surprising to see that all of them are raganga ragas (another term used to refer melakarta) except the kriti in Kambhoji. To approach it more academically, even Kambhoji can be considered as a raganga raga as it was considered as a mela by few composers in the past. A gitam by Paidala Gurumurthy Sastri, who was an elder contemporary of Quartette can be cited as an example.

A close observation reveals another interesting finding; four of the nine ragas take the svaras suddha dhaivatam and kakali nishadham (raganga ragas 9,15,39 and 45). Is this merely a coincidence?

The parallelism between Navaratnamalika and the kritis of Dikshitar

As mentioned above, the compositional style unexceptionally resembles that of Dikshitar. This gets more visible by the following discussion.

Raga mudra is seen in all except the kritis in Kambhoji and Purvikalyani.

Five out of these nine compositions are set in pallavi-anupallavi format, a common feature seen in the kritis of Diksitar (these are now called as samasti charana kritis).

Madhyamakala sahityam is seen in all the kritis excluding the kritis in Sailadesakshi and Purvikalyani.

A chittasvaram is affixed to many kritis in this set.

Has a graha svaram segment (only in the Dhunibinnasadjam kriti).

The raga structure portrayed in these kritis correspond exactly with the lakshana seen in the kritis of Diksitar as notated by Subbarama Diksitar.

All these kritis bear the mudra ‘guruguha’.

Guruguha mudra

Though this mudra has become synonymous with Diksitar, we do see this mudra being used by other composers. This mudra can be seen in some compositions of Subbarama Diksitar and Ambi Diksitar, other than the Quartette. In these nine kritis, this mudra is suffixed with phrases like ‘daasudaithi’, bhaktudani and sadhbhaktudani.

Only two kritis use a different form of this mudra and they give an internal reference regarding their relationship with Diksitar. The kriti in Binnasadjam begins as ‘sri guruguhamurtiki ne sishyudai yunnanura’, wherein the composer declares he was a disciple of Diksitar. Another personal reference is seen in the kriti ‘saatileni guruguhamurti’ wherein he says he is acquainted with his Guru for a considerable period of time (aa naatanundi).

Sources

We have three sources to study and analyse these kritis. The primary one is the text “Tanjai Peruvudaiyan Perisai” published by the descendants of Quartette. To the limited knowledge of this author, this is the first text to give these kritis in notation and name them as Navaratnamalika. Second is “Sangita Sampradaya Pradarshini” of Subbarama Diksitar and the third is the manuscripts believed to have been written by Quartette and now in the possession of Sri Sivakumar, a descendant of Quartette who graciously shared to do this analysis.

The notated version of all these nine kritis can be seen in the first source and only four kritis are notated in the text by Subbarama Diksitar. Subbarama Diksitar, in his treatise, has explained 72 raganga ragas and their janyas, practically by illustrating with the kritis of Muthuswamy Diksitar. Strangely for 4 raganga ragas (Dhunibinnasadjam, Siva Pantuvarali, Ramamanohari and Chamaram), no kriti of Diksitar was affixed. Instead, he has given the kritis of Ponniah as an authority to understand the ragas Dhunibinnasadjam, Ramamanohari and Chamaram (though Quartette in general were given the credit as the composer of these nine kritis, Subbarama Diksitar specifically mention the three kritis given by him as the creations of Ponniah).  Siva pantuvarali is devoid of any kriti.

At the outset, no significant differences can be seen between these two texts with respect to the raga lakshana excluding the kriti in Ramamanohari. The raga lakshana seen in the kriti ‘sri raja rajeswari’, in the version given by Subbarama Diksitar is more in line with the Ramamanohari gitam seen in Samparadaya Pradarshini. Also, only Subbarama Diksitar has given a chittasvaram for Ramamanohari and Chamaram kritis. The graha svaram segment seen in the Dhunibinnasadajam kriti too is given only by Subbarama Diksitar.

Two inferences can be drawn from these findings – the descendants of Quartette have taken diligent efforts to preserve the compositions of their ancestors and Subbarama Diksitar, though belong to a different lineage has given the versions learnt and / or known to him earnestly.

Manuscripts

Versions seen in the manuscripts too correspond extraordinarily well with the other sources. Few striking differences are seen:

  1. Pantuvarali is mentioned as the raga taking sadharana gandhara corresponding to the raganga raga 45 (this is given as the raga taking antara gandhara corresponding to melam 51 in the text ‘Tanjai Peruvudaiyan Perisai’).
  2. The kriti ‘sri raja rajeswari’ has few special phrases that are seen in the gitam given in Sangita Sampradaya Pradarshini.
  3. The manuscript gives different versions for two kritis – sri karambu and saatileni guruguha murti. ‘Sri karambu’ is mentioned as the raga taking the svaras of Kanakambari, raganga raga 1 and the raga for ‘saatileni guruguhamurti’ is given as Nata, which also serves as a raga mudra. Sivakumar opines that this is a common pattern observed with the Quartette; to tune a single sahityam to two different ragas and to fix two different sahityam into a single tune.

Summary

Rather than praising their Guru, Quartette has followed a different technique of paying tribute to their Guru. They have incorporated the special elements (like raga mudra, graha svaram segment and madhyamakala sahityam) of Diksitar kritis in these nine compositions to show His influence on them.

These nine kritis are an important source to understand the raga laskshana prevailed in the Diksitar family and their disciples. Having kritis in nine raganga ragas might be an indication that Quartette might have composed in other raganga ragas too and are to be identified.

Acknowledgement

I profusely thank Sri Sivakumar for allowing me to peruse the manuscripts said to be written by Tanjavur Quartette.  

This article appeared in Sruti, April 2020 issue.

History, Manuscripts, Notation, Personalities

Manuscripts in the possession of Sivakumar, a descendant of Tanjavur Quartette

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Our music was propagated by two routes – oral and textual. Though we have a textual history of approximately 150 years recording the compositions of prominent composers, the corpus of compositions recorded by this way cannot said to be complete. Also, many compositions exist only in paper as they are not extant in the oral tradition. The converse is also true. Despite this extensive recording, many compositions have not seen the light and remain only in manuscripts and are yet to be published.

Tanjōre Quartette or Tanjai Nālvar as they are fondly called, hail from a family of rich musical heritage with their father and grandfather adorning the court of Maraṭṭa Kings. Cinnaiah (1802), Ponniah (1804), Śivānandam (1808) and Vațivēlu (1810) were born to Subbarāya Naṭṭuvanār, who was delegated to perform musical rites in Tanjāvūr Bŗhadīsvara temple. They were prodigious even at their young age and learnt the basics from their father and grandfather Gaṅgaimuttu Naṭṭuvanār.  Later they had their advanced training from Muddusvāmy Dīkṣitar for a period of 7.5 years under ‘gurukulavāsam’.

We do not have exact details regarding the period of their stay with Dīkṣitar. But it can be presumed, these events could have happened during 1810-1820. Nālvar being exceptional musicians and related to a family having a hoary tradition related to classical dance, turned their focus towards Sadir (as it was called) and created a mārgaṃ, which is still followed. They have authored innumerable kṛti-s, padam-s, varņam-s, jāvaỊi-s, rāgamālikā and tillanā-s. Their compositional style for kṛti-s considerably differs from their dance compositions. It is said Nālvar has recorded their compositions and uruppaḍi-s they have learnt from Dīkṣitar in palm-leaf and paper manuscripts.

This family has given us illustrious musician-composers like Sri K Ponniah Pillai, Veena Vidvan Sri KP Śivanandam, who belong to the sixth and seventh descendant respectively from Gaṅgaimuttu Naṭṭuvanār, through the lineage of Śivanandam (of Tanjai Nālvar). These members are not only involved in the transmission and propagation of the compositions of Nālvar, but also involved in the preservation of these manuscripts.

These manuscripts are now, in the possession of Sri Śivakumār, an eight generation descendant and a proficient Veena and Violin vidvān. It is due to the persevering effort of this family, some of the unpublished compositions of Nālvar saw the light.

Paper manuscripts

Śivakumar has, in his possession several bundles of paper and palm leaf manuscripts. Though the palm-leaf manuscripts are under good condition, paper manuscripts require immediate attention.

Of the paper manuscripts available, a segment of a manuscript replete with the kṛti-s of Tanjai Nālvar and Muddusvāmy Dīkṣitar are considered now. Though, the report cannot be considered as complete, this can definitely give us an idea about the repertoire of Nālvar.

As with any other manuscripts written before the advent of standardized notations, notational style is primitive; lacks a mark to identify sthāyi, anya svaram and ending of an individual āvartanam. Also, these notations do not indicate about second and third speed. Rāga names too was not mentioned for many kṛti-s. Savingly, svarasthāna and the parent mēla of the rāga are given clearly alongside the notations.

The available material can be divided into three segments based on the composer:

  1. Kṛti-s of Nālvar
  2. Kṛti-s of Muddusvāmy Dīkṣitar
  3. Others
  1. Kṛti-s of Nālvar

In the section analyzed, Guru-navaratnamālika kṛti-s are seen with notation. This set of 9 compositions was composed by Nālvar as a Guru stuti. This cannot be considered as a regular Guru stuti. Nālvar invoke their Lord Bŗhadīsvara and they are not paeans composed on their Guru.  Very few direct references to their Guru or his personality can be seen. These are to be compared and contrasted against the Guru kṛti-s composed by Vālājāpeṭṭai Vēṅkataramaṇa Bhāgavatar and/or other disciples of Tyāgarāja Svāmigaḷ.

Navaratnamālika of Nālvar

The following kṛti-s are held at high esteem due to the reasons mentioned above:

Māyātīta svarūpiņi – MāyāmālavagauỊa

Śrī guruguha mūrti – Bhinnaṣaḍjam

Jewel box made of Ivory gifted by Mahārājā Svāti Tirunāḷ to Vaṭivēlu Naṭṭuvanār

Sāṭilēni guruguha mūrtini – Nāța

Śrī karambu – Kanakāmbari

Sārekuni – Cāmaram

Śrī rājarājēsvari – Ramāmanōhari

Paramapāvani – VarāỊi

Sārasākși – Śailadēsākși

Nīdu pādamē – PantuvarāỊi

Two interesting observations can be made from this list. First, the rāga of the kṛti-s sāṭilēni and śrīkarambu is different from the present renditions. Now they are sung in the rāgam PūrvikaỊyāņi and Kāmbhojī respectively.  Second, all the kŗtis-s are set in the “Rāgāṅga rāgā-s” (a term equivalent to the term mēḷakarta, usually referred to the scales in the asaṃpūrṇa mēḷa system). Pantuvarāli is specifically mentioned as a rāgam with sādhāraņa gāndhāra. This is in line with the old practice of calling the present day Śubhapantuvarāli as Pantuvarāli. This was remarked by Subbarāma Dīkṣitar too in his Prathamābhyāsa Pustakamu.

We also can see other kṛti-s of Nālvar in other rāgāṅga raga-s namely bṛhadīśvara in Gānasāmavarāli and bhakta pālana in Phēnadyuti. This totals to 11 kṛti-s belonging to this category. This makes us to surmise that Nālvar could have composed in all the 72 rāgāṅga rāga-s following the footsteps of their Guru. It is emphasized again that the manuscript referred here represents only a portion of their collection and the entire corpus is to be analyzed to get a definitive conclusion.

Though, an in depth analysis of the version given in this manuscript and the other printed versions is to be done, namely “Tanjai Peruvudaiyān Perisai” and “Saṅgīta Saṃpradāya Pradarśini”, the two authentic texts which give these kṛti-s (either all or a few) in notation, preliminary analysis revealed a significant finding which is worth discussing here. The version given here for the Māyātīta svarūpiṇi is exactly the same as given in Saṃpradāya Pradarśini !! There might be subtle differences which are trivial and some allowances need to be given considering the fact we are dealing with a manuscript.

Another interesting finding is related to the kṛti, “śrī rājarājeśvari” in the rāgam Ramāmanōhari. The version given in this manuscript has phrases like PRRSNN, PNS which are not seen in both the books mentioned though the version given by Subbarāma Dīkṣitar closely follows the manuscript excluding the presence of the mentioned phrases. Though, these phrases appear to be outlandish in Ramāmanōhari, they feature in a gītam notated in Saṅgīta Saṃpradāya Pradarśini. This shows Saṅgīta Saṃpradāya Pradarśini is a veritable source to know the rāga structure of the by-gone centuries. One more noticeable feature seen in these manuscripts is the total absence of ciṭṭa svāra segment for all the kṛti-s, irrespective of the composer involved.

Three other kṛti-s found in this manuscript deserve a special mention – Sarasvati manōhari gauri, Śrī jagadīṣamanōhari and Śrī mahādēvamanohari. Rāgā-s are not marked for these compositions. The kṛti śrī mahādēvamanohari was published in the book “Tanjai Peruvudaiyān Perisai” by the descendants of Tanjai Nālvar with a slight variations in the sāhityam. Whereas their version starts as mahādēvamanohari, the manuscript adds a prefix ‘śrī’ to mahādevamanōhari. Adding ‘śrī’ satisfy the rules of prosody as anupallavi reads as ‘sōmaśekhari’. Dhātu of this composition, as given in this manuscript too give us an interesting finding. Dēvamanōhari described in the treatises belonging to 17-19 CE whose authorship is known always stress the phrase PNNS and a straight forward DNS was never accepted by them. PNNS can be seen only in the version given in these manuscripts.

Rāga of the other two kṛti-s is to be determined. Rāgam of the first kṛti can be presumed to be Gauri as Nālvar had the practice of incorporating the raga mudra in many of their sāhityam. The notation will be analyzed and updated.

Beside these kṛti-s, varṇam-s like viriboṇi and mā mohalāhiri are seen.

        2. Kṛti-s of Muddusvāmy Dīkṣitar

Around 90 compositions can be identified to be that of Dīkṣitar and all are available with notations. Out of these 90, 5 are unpublished. The remaining 85 can all be seen in Saṅgīta Saṃpradāya Pradarśini of Subbarāma Dīkṣitar. As mentioned earlier, the kṛti-s seen in this small portion of the corpus cannot be considered as the complete repertoire of Nālvar. Nevertheless, 85 denotes a significant number and it is to be borne in mind that not even a single composition seen here is outside Saṃpradāya Pradarśini. This shows any kṛti not mentioned in this text is always to be taken with a grain of salt.

A. Majority of the kṛti-s in the majority 85 belong to the clan of ”Rāgāṅga rāga-s”. Kṛti-s of Dīkṣitar can be seen in all the rāgāṅga rāgā-s except for ten. They include Toḍi (8), Bhinnaṣaḍjam (9), Māyamālavagaula (15), Varāli (39),  Śivapantuvarāli (45), Ramāmanōhari (52), Cāmaram (56), Niṣada (60), Gītapriyā (63), Caturaṅgiṇi (66), Kōsalam (71). It is to be remembered here that Saṅgīta Saṃpradāya Pradarśini too didn’t furnish the kṛti-s of Dīkṣitar in the rāga-s 9, 45, 52 and 56. Of these four, a kṛti of Ponniah (of Nālvar) was given for three rāga-s – 9, 52 and 56. Śivapantuvarāli was not awarded with any kṛti. Same pattern was followed in this manuscript too. Kṛti-s were given in order of the rāgāṅga raga. After the rāgāṅga rāga 7, we find the kṛti of Nālvar in the rāgam Bhinnașaḍjam (śrī guruguha mūrti) followed by a kṛti of Dīkṣitar viśvanātham bhajēhaṃ in the rāgāṅga rāgam Naṭābharaṇam (10). This pattern is being followed for the rest too [after Bhavānī (44), Kāśirāmakriyā (51) and Śyāmaḷā (55) we find a kṛti of Ponniah in 45, 52 and 56 followed by a kṛti of Dīkṣitar]. Blessed is Śivapantuvarāli to have a kṛti of Nālvar in this manuscript. This raises a doubt on the authenticity of the Dīkṣitar kṛti-s presently prevalent in the rāga-s 9, 45, 52 and 56.

It is to be accepted that we don’t find a kṛti of Dīkṣitar in others rāgāṅga rāga-s namely 15, 60, 63, 66, 70 and 71. Excluding 15 and 39, the rāga-s preceding and succeeding these left–outs do not occur in sequence. They occur haphazardly; perhaps they might have been written separately and those pages are lost. 15 is an exception here as it is seen in sequence succeeding Vasantabhairavī (14) and preceding Vegavāhini (16). Reason for māyātīta svarūpiṇi replacing śrīnāthādi is not clear. But, it could have been separately written and lost. We have another example to support this view – the kṛti bhajarē citta in Kaḷyāṇi (65) is found separately and not after Bhūṣāvati (64). We find only one kṛti in Kamalāmbā navāvaraṇam (śri kamalāmbikayā in Śaṅkarābharaṇam) and three in Navagraḥa series, namely divākaratanujam, bṛhaspate and sūryamūrte. Reason for not seeing any entry in 39 is an enigma.

B. It can be noticed, after the rāgāṅga raga 7, we see a kṛti of Ponniah in the rāga 9. Rāga 8, Tōḍi does not have any entry. Can we presume Kamalāmbike was the only kṛti composed by  Dīkyṣitar in Tōḍi before and/or during his stay in Tanjōre and due to some reasons  that  was not notated ? Either that was not known to Nālvar or that was composed by Dīkṣitar after his stay in Tanjōre ? Alternatively, was that notated separately and yet to be identified ? But not seeing a composition in such a major rāga is strange.

C. Regarding grouping a rāga under a mēla, this manuscript conforms with the grouping system followed by Subbarāma Dīkṣitar. Āndāḷi is given under mēḷa 28 and Sāma under 29. The only exception to this is Saurāṣtram; considered as a janya of Vēgavāhini in this manuscript. This is understandable due the presence of anya svaram in this this rāgam.

D. Four kṛti-s belonging to Guruguha vibhakti kṛti-s are seen – śri guruguha mūrtē in Udayaravicandrikā, śri guruguhasya dasōham in Pūrvi, guruguhādanyam in Balahaṃsa and guruguhāya in Sama. Bhānumati, though a rāgāṅga rāgam is represented only by the kṛti ‘bṛhadambā madambā’ and not ‘guruguha svāmini’.

E. None of the kṛti-s belonging to Tyāgarāja vibhakti group can be seen. Does it mean these kṛti-s were composed after his stay in Tanjōre ?

F. Almost all the kṛti-s addressing Bṛhannayaki or Bṛhadīśvarar, notated in Saṅgīta Saṃpradāya Pradarśini are seen here.

G. Mīnākṣi mēmudham dēhi is seen in this manuscript suggesting this kṛti must have been composed when he visited Madurai before his stay in Tanjōre.

H. Minority 5 is much more interesting. We see these compositions for the first time. They appear to be a part of Nirūpaṇam than kṛti-s. They include:

Jaya jaya gauri manōhari – 22 janyam (to be identified)

Kāmakṣi namōstute – Pāḍi

Śaranu kāmākṣi – Mēgarañjani

Manōnmaṇi bhavatutē maṅgaḷam – Mēcabauli

Śaranu śaranu mahēśa śaṅkari – Ārabhī

Of these, the first three has been mentioned by Dr Rīta Rājan in her thesis.

A reconstructed version of the Śaraṇu daru – ‘śaraṇu śaraṇu’ in the rāgam Ārabhī can heard here

I. Though, an in-depth comparison is to be done with the version given by Subbarāma Dīkṣitar, at the outset, can be confidently said not much difference exist between the two.

       3. Others

Other than the works of Dīkṣitar and Nālvar, we also find  padam-s of Kṣetrayya and some other kṛti-s of unknown authorship. Sri Śivakumar also possess another paper manuscript having around 300 gītam in notation. Examination of a sample showed that they are the replica of the gītam-s notated in Saṅgraha Chūḍāmaṇi. This could been written by some other member in the family.

Conclusion

This inventory is not complete and highlights only some important findings seen in a section of a major collection. It is believed these findings will be more helpful to the researchers and musicians alike to get an idea about the Dīkṣitar kṛti-s learnt by Nālvar. When these kṛti-s are compared with the versions given by Subbarāma Dīkṣitar, we can get an overall image about the melodic structure of Dīkṣitar kṛti-s in general. This might be of some help In clearing the controversies revolving around these kṛti-s. Some other points in identifying the ‘real’ Dīkṣitar kṛti too is highlighted so that these findings can be applied or recollected when we progress further and get some additional material.

Acknowledgement

I profusely thank Sri KPS Śivakumar, an eighth generation descendant belonging to the family of Nālvar and the son of Sangīta Kaḷānidhi Sri KP Śivānandam for sharing these valuable manuscripts.