Continued from Part Seventeen – Lakshana Granthas– Continued
Part Eighteen (of 22 ) – Lakshana Granthas – Continued
12 . Samgita Parijata pravashika by Ahobala Pandita
Ahobala Pandita’s Samgita Parijata pravashika (17th century) that follows the works of Pundarika Vittala is the other significant text that introduces the elements of South Indian music in the North. And, it is regarded by some as the earliest text of the North Indian Music.
Pandit V. N. Bhatkhande in his ‘A Short Historical Survey of the Music of Upper India’ writing about Ahobala and his Sangita Parijata described it as the most popular Sanskrit work of Northern India. The importance of Sangita Parijata again, I believe, can never be exaggerated. It is one of our great landmarks in the history of Northern Music. The Shuddha scale of Sangita Parijata is the same as that of our modern Kaphi Raga. This scale will correspond with the southern scale Kharaharapriya.
Pandita Ahobala who described himself as a Dravida Brahmana, the son of Samskrita Vidwamsa Sri Krishna Pandita, provides valuable information on the classification of North Indian Ragas. The Sangita Parijata is regarded as one of the source-books of Hindustani Music.
Ahobala derives his music theories and principles from Raga-tarangini of Lochana Kavi (15th century) and Raga vibodha of Somanatha (1609). The Raga-tarangini written by Lochana Kavi, also known as Lochana Pandita, a poet in the Royal Court of Maharaja Mahinath Thakur of the Khandwala dynasty of Mithila , discusses in detail several songs in Maithili dialect, set to Ragas and Raginis prevalent during that time. Lochana Kavi in the traditional manner lists 22 Sruti positions. He also described twelve Mela Ragas (starting with Bhairavi, corresponding to Kafi Thaat of the present-day, which is equivalent to Kharahara-priya of Karnataka Samgita) and seventy-seven Janya Ragas
Following Lochana Kavi, Ahobala mentions 22 Srutis and 122 Ragas. According to Emmie te Nijenhuis; Ahobala listed 11340 Ragas. Following Ramamatya and Pundarika Vittala, Ahobala classified 122 Ragas under six Mela categories and three subdivisions: Audava (pentatonic), Shadava (hexa-tonic) and Sampurna (hepta -tonic). His scale of Shuddha notes corresponds to the current Kafi thath.
And, he describes 122 Ragas in detail mentioning the Svara structure, number of their Svaras, their time of performance and their characteristic melodic phrases. In his descriptions of the Ragas he emphasized the importance of understanding the nature and structure of the Raga. According to him, the movement of different Svaras (Svara-sanchara), as also the different places (Sthana) of the same Svara give each Raga its unique flavour.
[ Prof. O C Ganguly in his Raga and Ragini (Nalanda Books, 1935) remarks:
The most important feature of Sangita-Parijata by Ahobala Pandlta is the fixing of the exact places of the Shuddha and Vikrta notes in terms of the lengths of the sounding string of the Veena, in the same manner as that of Hrdaya-kautuka of Hrdaya Narayana Deva.
Ahobala does not appeal to give any classification of the Ragas under any types of parent-scale (That) or otherwise, although he claims to describe the ragas according to the characteristics laid down by Hanuman- Laksanani vurve tesam sammatya ca Hantimatah.
But occasional references to Thats seem to indicate, that in his time, classification of Ragas under Thats had become current in the North. He gives a list of 122 ragas, which he describes with accurate notations – Dvavimsatya satam te ca prokta loka-sukhaya ca.
Ahobala Pandlta groups them according to the time and hours (prahara) assigned to their appropriate periods for singmg, dividing them into three groups, for the first, second or third watches, while a string of 19 ragas are grouped together as suitable for all hours (sarvada ca. sukha-prada).]
In his work , he does not use particular names for the scales , but indicates the alterations (Vikrta Svaras) , flat (Komal) and sharp (Tivra or Tivratara) to be used in particular Ragas. And, the Shuddha scale he refers to is the same as the one in Raga-tarangini of Lochana Kavi. However, Ahobala’s Shuddha (unaltered) notes do not correspond with the notes of the Karnataka Mukhari Mela, but with those of the Hindustani Kafi That. Ahobala treats Kafi as the principal scale.
[The modern Raga Kafi of the North is equivalent to Kharahara-priya]
[For several centuries the Saptaka that defined by the Svaras of Kafi Raga– and not that of Bilawal – was the Shuddha scale of the Hindustani system. And, therefore, Pandit Bhatkhande expresses surprise that post-Lochana, occurrences of Raga Kafi and its Lakshanas are found more in the works of Karnataka Shastras including Venkatamakhin‘s Chatur-Dandi-Prakashika (17th century ) and Tulaja‘s Sangeeta Saramrta (18th C), than in their northern counterparts.]
As regards Vikrit Svaras ( the Svaras which when displaced to higher or lower positions from their original positions cause either decrease or increase in the number of Srutis between them and their neighboring Svaras) , Ahobala identifies eight Vikrit Svaras : (1). Purva – Ra – at 5; (2) .Komal –Re- at 6; (3). Purva – Ga- at 7 ; (4). Komal – Ga- at 8; (5) . Purva – Dha- at 18; (6). Komal – Dha- at 19; (7). Purva – Ni – at 20; and (8). Komal – Ni – at 21.
Ahobala reproduces the ancient theory of 22 Srutis. He states that all these Srutis could be used as notes (Svara) in various Ragas.
Shri TR Srinivasa Ayyangar in his scholarly critical introduction to Samgraha-Chudamani of Govinda remarks that Ahobala Pandita did not divide the 22 Srutis into equal intervals. Instead he recommended application of Shadja-panchama-bhava in fixing the intervals.
Shri Ayyangar quotes Ahobala Pandita: “Kesagra-vyvadhanena bahvyo pi srytayah Srithah ; Veenayam ca tatha gatre samgita-jnani-nam mate. Madhya purvottara-bhaddha-Vinayam gatra eva va; Shadja-panchama-bhavena srutir dva-vimsatim jaguh”;
And says, with this Ahobala determined the length –value of Svaras on the strings of the Veena. He then names the 22 Sruti positions : : Chandovathi 1; Dayavathi 256/243; Ranjani 16/15/; Ratika 10/9 ; Raudri 9/8 ; Krodha 32/27; Vajrika 6/5 ; Prasarini 5/4 ; Priti 81/64 ; Marjani 4/3 ; Keiti 45/32 ; Raktha 64/45 ; Samdipani 40/27 ; Alapini 3/2 ; Madanti 128/81 ; Rohini 8/5 ; Ramya 5/3 ; Ugra 27/16 ; Kshobini 16/9; Tivra 9/5; Kumadvathi 15/8 ; Manda 243/128 ; and Chandovathi 2.
[The Shuddha Svaras mentioned above belong to Shadja-Grama]
Although Ahobala recognizes 22 Srutis in the octave, he limits his discussion to 12 in order to describe his Ragas or to illustrate his examples. He identified the 12 Svaras in terms of the length of the string of the Veena. Ahobala minimized the importance assigned to Srutis or to their numbers by comparing Svaras and Srutis with the snake and its coils, which truly are one but appear distinct only in their outward forms.
In order to determine the exact position on the string of each of these 12 Svaras, he mentions the ratios representing the divisions of the string. Pandit V N Bhatkhande writes:
There is another point on which Ahobala puts the whole musical world of India under his obligation and it is this. Ahobala was the first musician who distinctly saw the absolute necessity of calibrating the value of 12 Svaras in terms of the lengths of the speaking wire of the Veena. It should be noted here that Ahobala thus set an important precedent: not long afterwards, a South Indian musicologist named Govinda Dikshita fixed the frets of the southern Indian Veena so that all ragas could be played . . . before this, the frets were movable, and their number varied.
Further, Pandit V N Bhatkhande writes: Ahobala Pandita described the octave relation as well as the seven notes and their inter relations, in terms of the string divisions and position of nodes
“The places (nodes) for each note are described on the Veena , which generates the note and which can be seen with the eyes. The nodes for upper Sa or octave stands at the mid-point of the open wire, and that for Ma ( the fourth) should be taken mid-way between the two – the fundamental and the octave. Dividing the wire-length into three equal parts the Panchama (the fifth ) is obtained at the first division, near the top. The Gandhara (the third) is obtained mid-way between fundamental and its Fifth. The Re (second) is to be placed at the first (of three divisions) between Sa and Pa, while the Dha (the sixth) is to be placed between the Fifth and the octave. In turn , Nishadha is at the end of the second ( of the three divisions) between the Fifth and the Octave “ (In Ranade 1951 :p .177-178)
Ahobala’s descriptions of 68 types of Alamkaras or Vadana-bedha is said to be an improvement over Somanatha’s Raga-vibodha.
There are some often quoted passages of Ahobala Pandita.
: – Samgita in the ancient context was a composite art comprising Gita (singing), Vadya (instruments) and Nrtya (limb movements). It was only much later that Nrtya began to develop independently. And, in Music, Gita (singing) had importance over Vadya (instrumental music); and, instrumental music generally follows the vocal styles and nuances. . Ahobala Pandita in his Samgita Parijata pravashika (17th century) says it is because of that reason the singing itself came to be known as Samgita (Samgita, Gita-vadhittra nrityanama trayam samgitam uccyate; Ganasytra pradhanatvat samgita mitiriyam).
: – Ahobala describes Mela as a combination of Svaras, and it has a power to create the Ragas. Therefore every Raga has a Mela for its basis or ground of origin – : “Mela svara-samuha syad raga-vyanjana-shaktim“
: – His description of Kafi Raga: – arohe ridha-hinanyet pumasuddha svaratyukta gandharasvara purvasyat dhanairui madhyamantak
: – The distinguishing feature, the Lakshana of a Raga is its uniqueness: Asadharana- Dharmita.
Ahobala Pandita work not only influenced the music-practice of his times, but also had a great impact on other music-scholars. They all accepted the theory of Ahobala, his measure of 12 Svaras and Kafi Mela as the Shuddha Mela. For instance; following Ahobala Pandita, Hridayanarayana Deva wrote two books on theory (Hridaya Kautuka and Hridaya Prakasha); Bhavabhatta wrote three books (Anupa Sangita Vilasa; Anupankusha; and Anupa Sangita ratnakara); and Srinivasa in 18th century wrote his Raga-tattva-vibodha where both Vikrit and Shuddha Svaras were placed by measuring the length of the wire on the Veena, following the method of Ahobala Pandita. He accepted the 12 notes of Ahobala and Kafi Mela as the Shuddha Mela.
As can be seen; the 16th and 17th centuries were of great importance for Music-texts of India. Several important texts touching upon the Music of North India were also written during this period. Of these, the Raga-tarangini of Lochana Kavi; Sad-raga-chandrodaya and other works of Pundarika Vittala; Hrdaya-kautaka and Hrdaya-prakasha of Hrdaya–Narayana Deva (Ca.1660) and Sangita-parijata of Ahobala (Ca.1665) are considered important for their bearing on the present day music.
Ahobala Pandita‘s work Samgita Parijata pravashika earned great fame as a landmark text in the North Indian Music history. Pandit Bhatkhande writes: While considering the history of music in the time of this Emperor – Shahjahan – (1627-1658 A.D.) it will be most convenient to take notice of that most popular Sanskrit work of Northern India which is known as Sangita-Parijata. It was written by Pandit Ahobala the son of Shri Krishna.
It is not therefore surprising that Samgita Parijata pravashika was translated into Persian and other Northern languages. The more notable ones are its Persian translations; one by Mirza Raushan Zamir (1666) as Tarjuma -i- parijatak, with his own comments ; and the other by Pandit Dinanatha ( son of Pandit Vasudeva) in 1724. The translation bearing the seal of the librarian of Emperor Mohamed Shah (1719-1724) is said to be still in the collection of the Rampur State Library.
Katherine Butler Schofield, King’s College London, based on the works of Ahobala Pandta, Mirza Raushan Zamir, Iwaz Muhammad Kamilkhani , Ras Baras Khan, and Shaikh Abd al-Karim , has re-worked, on the string of the Been, the scales of Hindustani Rāgas, according to Pythagorean ratios.
[ Ref and sources : Semiosis in Hindustani Music by José Luiz Martinez ; A Short Historical Survey of the Music of Upper India by Pandit v. N. Bhatkhande ; Bhatkhande’s Contribution to Music: A Historical Perspective by Sobhana Nayar; Musicological Literature by Emmie te Nijenhui ]
13. Govinda Dikshita – Sangita-sudha
Govinda Dikshita, a musician and a Kannada speaking (Hoysala Karnataka Brahmin) scholar, philosopher, statesman and musicologist hailing from Mysore, served as a Minister of three successive Kings of Thanjavuru, Achyutappa Nayaka (1560 AD-1614 AD), Raghunatha Nayaka (1600 AD-1645 AD) and Vijayaraghava Nayaka (1634 AD-1673 AD) , all of whom patronized Karnataka Samgita . Govinda Dikshita’s two sons Yagnanarayana Dikshita and Venkatershwara Dikshita or Venkatamakhin were both scholar- musicians. All the three were in the service of the Kings of Tanjore.
Govinda Dikshita’s fame rests on the treatise on music and dance named Sangita-sudha which he wrote in 1614. The work may originally have had seven chapters (1.Svara; 2.Raga; 3.Prakirna; 4.Prabandha; 5. Taala; 6. Vadya; and, 7. Nartana). But, all available manuscripts contain only the first four Chapters. Govinda Dikshita in his work generally followed the model of Sarangadeva’s Sangita Ratnakara.
The colophon of the text implicitly states that it was written by Raghunatha Bhupa – Sri Raghunatha bhupa viracita Sangeetha Sudha“. But, Venkatamakhin asserts that the text was , in fact, written by his father Govinda Dikshita ;and , submitted to his patron Raghunatha Nayaka. In any case, the text is of great value to students of Karnataka Sangita; and, the introductory part of the text is an authentic source of the history of art and architecture of the age.
Sangita-sudha is an elaborate treatise, and treats of the Raga systems quite fully. The descriptions of the jati-ragas, including the composite jati-melodies, are illustrated with actual songs, with notations. Govinda Dikshita gives to the Suddha-jatis a picturesque name, viz Kapalani (skulls), associating their origin with Shiva, as he went about in his begging role (Bhiksatana vesa) with the skull as his begging bowl.
Improving on Matanga , he also takes for detailed elaboration ten main types of Ragas, classifying under them thirty Grama-ragas, eight Upa-ragas, twenty Upanga-ragas, ninety six Bhasha-ragas, twenty Vibhasha-ragas, four Antarbhasha-ragas, twenty one Raganga-ragas, twenty Bhashanga-ragas, thirty Upanga-ragas, and fifteen Kriyanga-ragas. He also explains the concept of Alapana, the ways of elaborating a Raga.
[ Prof. O C Ganguly in his Raga and Ragini (Nalanda Books, 1935) remarks:
While Svara-kala-nidhi cites 20 melas, (generic melodies which unify the derivatives under a genus-species system), Raga-vibodha cites 23 mela-karta ragas; by the time of Govinda Dikshita, 72 melas had been evolved. Though the system of Melakartas had been in existence before, Dikshiat gives it an emphatic status, and appears to have codified it, and given it a proper name, calling it, after the name of his patron, as ‘Raghuniitha-mela’. The author is said to have introduced some new ragas, e.g., Jayanta-sena and others.]
Govinda Dikshita in his Sangita-sudha confirms that the method grouping the Ragas into Mela was initiated by Sage Sri Vidyaranya in his Sangita-sara (14th century). Govinda Dikshita reverently addresses Sri Vidyaranya as: Sri Charana. According to Govinda Dikshita, Sri Vidyaranya classified about 50 Ragas into 15 groups (Mela) – commencing from Naata and ending with Desaksi. The intention was to organize then known Ragas that were in practice.
Apart from writing, Govinda Dikshita improved upon the techniques of Veena tuning initiated by Somanatha and Ramamatya. He followed the illustrations given by Ahobala Pandita in fixing the position of the frets on the Veena so that all the Ragas could be played. (Before that, it appears, the frets were movable and their numbers varied).It is said; that his sons Venkatamakhin and Yajnanarayana Dikshita were also involved in his work.
Venkatamakhin informs that during those days, besides the common Shuddha and Madhya-mela Veena described by Ramamatya, there was also a Veena with a higher tuning, i.e. a fourth higher than the Madhya-mela Veena and comparable to the Madhyama Sruti tuning of the modern Karnataka Veena. It was named by Govinda Dikshita as Raghunatha Mela Veena, in honor of the King.
In the beginning of 17th Century, Somanatha’s Raga Vibodha, Ramamatya’s Svara-mela-kalanidhi and Govinda Dikshita’s Sangita-sudha were regarded as standard theoretical texts (Lakshana granthas) on Music. Some, therefore, look upon Somanatha, Ramamatya, and Govinda Dikshita as the Trio of Lakshanakara-s (theoreticians) of Karnataka Sangita theory (Sangita Shastra).
In the latter half of 17th Century, Govinda Dikshita’s son Venkatamakhin appeared on the scene with his monumental work Chatur-Dandi-Prakashika , suggesting the possibilities of the 72 Mela scheme, footing the Mela-Janya system on a rational basis. One could say that Govinda Dikshita and Venkatamakhin are to musicology what Ramaswamy Dikshitar and Mutthuswamy Dikshitar are to musical compositions.
Govinda Dikshita‘s role in persevering and nurturing Karnataka Samgita is of historical importance.
With the fall of the Vijayanagar Empire, scores of musicians and scholars migrated to the Tanjore region, seeking shelter and royal patronage. The kingdom of Tanjore of the Nayaka period (1530 -1674) was relatively safe, prosperous and a benign region of peace. The three Nayaka kings of this period – Achutappa (1560 -1614); Raghunatha (1600-1645); and, Vijayaraghava (1634-1673) Nayaka – were themselves the descendants of the erstwhile Vijayanagar Royalty.
It was during the reign of Achutappa Nayaka (1560 -1614) that the initial wave of immigrants from the Kannada region were granted asylum and resettled, mainly, in Unnatha-puri (Atchutapuram or Melattur) region. It was Govinda Dikshita, who himself was from Karnataka, that oversaw the arrangements for resettlement of the families, on behalf of Achutappa Nayaka.
It is said; Govinda Dikshita caused the renovation and extension of the Unnatha-puri-eswara temple; construction of a pond in front of it ; and, formation of various Agraharams (residential quarters) around it. The temple tank was duly named after Govinda Dikshita as ‘Ayyan Kolam’.
Even though their reign was dotted with many wars with various other local rulers and later overtures by the English, the Nayaks of Tanjore provided unstinted support to the music and dance forms of the region; and , remained great lovers and patrons of art and literature. Their courts supported many a composer and musician and we see the results from the prodigious output of the famous trilogy of Thyagaraja, Shyama Shastri and Dikshitar.
Thus , it could be said , Govinda Dikshita played a significant role in shifting the centre of Karnataka Samgita from Vijayanagar to Tanjore.
Govinda Dikshita continued to be a minister in his court of Raghunatha Nayaka, as well. It is said; it was during this period that Govinda Dikshita composed the Sanskrit treatise on music, Sangita Sudha; and, ascribed it to his patron Raghunatha
During his lifetime and even after, Govinda Dikshita was a highly respected person. He was affectionately called ‘Ayyan’. Later in his life, he is believed to have lived at Patteeswaram where he caused the renovation of the Devi temple. The sculptural images of Govinda Dikshita and his wife Nagamba standing in front of the deity with folded hands can be seen in the Mantap of the temple.
The presiding deity of the temple at Patteeswaram, the Lingam, is called ‘Govinda Dikshita Lingam’. The villages around the town he lived were named; Govindapuram, Ayyampettai etc in his honor.
[Ref: Musicological Literature by Emmie te Nijenhui; Wikipedia]
All pictures are gratefully taken from internet