Ajoy Chakraborty's music is as unique as the musician himself |
Ajoy Chakraborty: 'There are few compositions that can actually carry the weight and demands of a raga.' — Photo: K. Gajendran
JYOTIRMAYA SHARMA
Source: The Hindu, Saturday, Mar 19, 2005
Ajoy Chakraborty's music is as unique as the musician himself |
JYOTIRMAYA SHARMA
Source: The Hindu, Saturday, Mar 19, 2005
Yeh Rishta Kya Kehlata Hai - 25 Aug 2025 EDT
Bigg Boss 19: Daily Discussion Thread- 25th August 2025
ARMAN KI JOGAN 24.8
ANSHUMAN GONE 25.8
No hype this year
BALH Naya Season EDT Week #11: Aug 25 - Aug 29
Deepika vs Katrina wars…World War 3 👀
A study On Miss Geetanjali Armaan Poddar
A Study on Miss Abhira "Jogan" Sharma
Parineeti Chopra is pregnant
Navri’s Love
IMDB's most beautiful actresses in the world. Kriti & Hania in top 10
Yeh Rishta kya Kehlata hai
Anupamaa 25 Aug 2025 Written Update & Daily Discussions Thread
Why I'm least interested in watching CID Season 2 Upcoming Episodes?
Punishment to kill one or five is same
Who Brings a Song to Life: The Singer’s Voice or Actors’ Expressions?
KSBKBT FF: The broken ties Part1 : Gunjan threatens Bhoomi Pg1
New Katrina and Hrithrik Roshan ad for Rado
Who should cliff off
In 1997, the BBC hosted a series of concerts to commemorate the 50th anniversary of India's independence from Britain. These concerts were hosted by Mark Tully, at the time the New Delhi station chief for the BBC. Included in the series are two performances that appear here: this vocal recital by Ajoy Chakraborty and a recital by Ustad Amjad Ali Khan and his two sons.
Pandit Ajoy Chakraborty is one of the rising stars in the world of North Indian classical vocal music. He is joined in this performance by Samar Saha on tablas and Sanjoy Chakraborty on harmonium. The recital consisted of two pieces. The first was described as a light classical thumri kajri, and the second a full khyal using the South Indian raga Hamsadhwani. Included here is also a brief excerpt of an interview with the host Mark Tully. These pieces were recorded from a radio broadcast in mono. They were encoded at 96 kbps mono, which is the rough equivalent of 192 kbps stereo. They appear here by the kind permission of the BBC.
A bengali song of Pt.Ajay Chakroborty
| ||
|
The Times of India November 07, 2003 |
Legends born and bred in a classical tradition |
In honour of Bade Khansaheb
JYOTIRMAYA SHARMA
Ajoy Chakrabarty's concert was in tune with the spirit of Ustad Bade Gulam Ali Khan's soulful works.
Pandit Ajoy Chakrabarty chose Raga Bhupali to commence the concert organised by Surmandal on the eve of Ustad Bade Gulam Ali Khan Saheb's death anniversary. A direct disciple of Khansaheb's son, Ustad Munnawar Ali Khan, Panditji has imbibed the best that Bade Khansaheb's style had to offer. In choosing Bhupali, a raga on which Bade Khansaheb had left his own imprint, Panditji opened with a vilambit composition dear to his musical mentors, Prabhu Rang Bina.
This raga is an early night raga, and its central idea is expressed eloquently in texts such as Raga Kalpa-druma, Sangita Darpan and Shiva-Tatva-Ratnakar: 'High-breasted, her radiant white body reddened with saffron, her face a heart-entrancing moon. When all is still, with bitter grief Bhupali remembers her absent Lord'. Yet, in the process of development of the khayal form, and the composition mentioned above, this sentiment, while retaining the quality of the oppressiveness of the night, transforms itself into one of cosmic and spiritual longing, as well as reluctant detachment. So, the movement from prabhu bina to mohe sab sukh dina exemplifies this mood.
A few questions
While Pandit Chakrabarty remained faithful to all the elements of Bade Khansaheb's singing in the vilambit, whether it be the harkats of the Punjabi style, or the bol-anga or the taans, preceded by a leisurely aalapi, his choice of the drut composition, Torey Nainon Ne, was a surprise. Abandoning the majestic Deva Maheshwar Mahadev piece in favour of eyes, however alluring, left questions unanswered. Panditji has often said that many compositions are unable, often, to carry the weight of a raga. Was this an instance of this inability to carry the movement of Bhupali? Are we so enchanted by this composition only because of the quality of Bade Khansaheb's rendition, rather than the composition's fidelity to the raga? If this be so, why did Panditji himself render the more popular drut bandish in a recent recording? The tarana in the end was a fitting finale to the spirit Bade Khansaheb brought to this raga, but the absence of the more popular Deva Maheshwar rankled.
The second raga Ajoy Chakrabarty sang was Bihag. Again, in the choice of the vilambit composition, Panditji paid his musical debt to Bade Khansaheb by singing Kano mein Karna Phool. If one goes to several recordings of Bade Khansaheb, of which I am partial to a 1956 Bombay recording at a live concert, and if one compares these to Pandit Chakravarty's rendition, one is forced to concede that Ajoy Chakravarty brought something distinctive to the vilambit composition while remaining faithful to his musical lineage. This was inherent in his leisurely and unhurried treatment of the development of the raga, especially the purvanga or the lower half of the scale.
The treatment of the pa ni sa ga cluster of notes along with pa ma (tivra) ga ma ga phrase was as it ought to be in Bihag to bring out its distinctiveness.
'Drut' compositions
As if to consolidate his unique treatment of Bihag, Panditji sang four drut compositions in this raga. The Kirana Gharana inspired Chinta Na Kar Re was followed Neha Chhal-chhal Bihag Ka Naina. Then, the Bade Khansaheb favourite, Ab To Lat Laagi Mohe, and finally, Jhoom Jham Dhoom Dham.
While musical aficionados swear by Bade Khansaheb's thumri renditions, my ears have never been able to transcend the Banaras-Lucknow axis in thumri in favour of the Lahore-Patiala axis. Moreover, one has always wondered whether men, with the exception of Birju Maharaj, can really ever bring to fore the delicacy and tenderness of a thumri composition. Panditji presented two signature thumris that are inextricably associated with Bade Khansaheb, the Pilu thumri, Kate Na Biraha Ki Raat, and Aaye Na Baalam in Bhairavi. Neither Ajoy Chakravarty's outstanding voice, nor his musical genius, nor this musical thoughtfulness could bring the delicate soul of thumri to life.
The rendition served well as a sliver of nostalgia, but remained just that.
The concert was rounded off by Panditji singing Hari Om Tatsat, a bhajan immortalised by Bade Khansaheb.
In Union- Ajoy ChakrabartyPandit Ajoy Charkrabarty's voice conveys the spirtual and peaceful message of Indian Raga music, the music of the human soul, the abode of the divine. |
Track list:- CD 1 1. Raga Shudh Kalyan - Khayal - Ektaal (29.32) 2. Raga Shudh Kalyan - Khayal - Tintaal (13.03) 3. Raga Jog - Tarana (18.51) 4. Raga Jog - Khayal - Tintaal (8.09) CD 2 1. Thumri - Paiyan padu tore shyam (21.12) 2. Thumri - Ke Sang Kheloon Mein Bhag (13.40) 3. Dadra - Aye na Balam (21.04) 4. Bengali song - Ghum ase na (8.39) 5. Bhajan - Moko kahan dhundo re vande (13.30) Recorded at the Union Chapel, London. Mixed and Mastered in the U.K. by Derek Roberts of Soundcraft Productions |
Pandit Ajoy Chakrabarty's voice conveys the spiritual and peaceful message of Indian Raga music, the music of the human soul, the abode of the divine. Vocal - Pandit Ajoy Chakrabarty Tabla accompanist - Shiv Shankar Roy Harmonium accompanist - Chiranjib Chakraborty Tanpura accompanists - Ranjana and Chandra 'A Chapel or any place of worship is a house of God. People assemble there for a blissful awareness of their relation to the Creator and Preserver. This awareness is a pressing need of the present, as violence and destruction of a global magnitude imperil human civilization and culture.' Pandit Ajoy Chakrabarty. Vocal music remains at the heart of classical music in India, where the human voice is considered a divine musical instrument, expressing the most intimate secrets of the soul. Pandit Ajoy Chakrabarty is one of the most popular and influential vocal musicians from the Indian sub-continent today. It is said that the young Ajoy could sing before he could talk. At a time when a career in music was not looked at favourably in the aspiring social circles of Calcutta, his father Mr Ajit Chakrabarty recognised the potential of a musical genius in the making, enduring hardship rather than sacrificing his son's music training. Initially, Ajoy was sent to study with Pandit Gnan Prakash Ghosh, the most influential Bengali music teacher of the twentieth century. His rigorous training with Ustad Munawar Ali Khan, introduced him to the distinctive Patiala style of singing made famous by the legendary Bade Ghulam Ali Khan. The Patiala gharana, developed in the state of Punjab in the nineteenth century, is characterised by the use of a full-bodied, resonant voice over three octaves. This cd features a full-length live performance recorded at Union Chapel, London on 25th May 2002. It demonstrates Pandit Ajoy Chakrabarty's consummate vocal skills and his command of several genres of Indian music including Khayal, Thumri, Bhajan and Bengali light music, capturing the true spirit of both the ancient and the modern. Shib Shankar Ray is the most sought after UK based tabla accompanist, and a fellow disciple of Gnan Prakash Ghosh. CD 1 Raga Shudh Kalyan - Khayal (track 1-2) Composition: Gnan Prakash Ghosh Lyric (Hindi) Ajki ghadi subha ho Sakala karam ho suphala sukhadai Guni yo ke guni jiyo sau barasa badhe dina dina tihari adhikai Translation: May the day and the hour be auspicious May all efforts be crowned with success May the learned and servant live one hunderd years May he prosper evermore Khayal is the most popular vocal style in Indian classical music offering the artist great flexibility for improvisation. India's classical music seeks to establish a close correlation with natural cycles and phenomena and evoke the emotions associated with them. Ragas are classified according to the times of the day and the seasons of the year, and are rendered according to the moods that are considered aesthetically compatible to them. Raga Shudh Kalyan is associated with the early evening, and strives to induce a serene and devotional state of mind. The performance begins with a short alap, introspective in nature, gently introducing the notes and characteristic phrases of the raga. The composition is accompanied by a slow tempo rhythmic cycle of twelve beats (ektaal). Through this part of the performance the soloist explores the raga in depth, initially creating combinations centred on the lower notes of the octave, gradually incorporating higher notes. After establishing the mood, the singer develops more complex and demanding permutations, exploring limitless musical possibilities using the syllables (Sa,Re,Ga,Ma,Pa,Dha,Ni,Sa) with apparent ease. Track 2 is a traditional composition in the faster tempo 'tintaal', comprising of sixteen beats. Lyrics (track2) Bajore bajo mandilara Sughara sughara nara nari mila karahu Ananda rahasa rasa gave hu mangalara Ika sama dhana sanga caunka puravo Ika sama dhana gara darohi harava Ikahasa hasa ghisa lavo sandalara Translation: 'Now is the moment of rejoicing as our beloved and god is now in our midst. Beat the drums and cymbals, garland him, anoint him with sandal paste'. Raga Jog -Tarana (track 3-4) 'This raga expresses and evokes a joyful albeit quiet perception of the union with the Absolute' Tarana incorporates nonsensical syllables and phrases like 'na, ta, dhum, tirakita and dhiredhire', borrowed from the repertoire of the tabla and pakhawaj drums, and the kathak dance rhythms. Track 3 features a Tarana composed by Gnan Prakash Ghosh set to Jhaptaal, a ten beat rhythmic cycle. Raga Jog is a relatively recent raga, which has become increasingly popular in latter part of the twentieth century. lyric (track 4) composed by Gnan Prakash Ghosh Dhana Jovana nadi nao sanjoga Kahata guni gyani jagame saba karata apani Apani karani ka bhoga Ae hasen saba jaye to roye Inuhi bhugata saba loga Translation: 'The relation of youth and wealth are like that between the river and the boat. The sages say that people suffer and enjoy according to their deserts. Coming into being and passing away bring joy and sorrow respectively'. CD 2 'Paiyan Padu Tore Shyam'- Thumri. (track 1) Thumri in Raga Desh composed by Darasha Piya alias Mehboob Khan 'Desh is generally considered a Raga of the rainy season, but ideally it expresses and evokes emotions caused by the separation and distance from the beloved. The beloved one may be God Himself.' The composition is sung in a rhythmic cycle of eight beats called Yat (or Jat), which is used mostly to accompany Thumri. This musical style often portrays the various romantic episodes from the lives of the divine lovers Lord Krishna and Radha. Lyric: Paiyan padu tore Shyam Kaheko chalbhaliya karata Darasa piya se vinati karata Manata nahi hama vatiya Kahe satao dina ratiya Kabhi to ao hamare dham Translation: I fall on your feet in prayer Why are you playing fast and loose? Darasha Piya entreats you, but you are not Paying heed to his entreaties Why do you give me pain day and night? Thumri (track 2) 'Ke Sang Kheloon Mein Bhag' (trans. 'Who should I play with') This a thumri based on Raga Sohini made famous by Bade Ghulam Ali Khan. Sohini is traditionally a popular raga in the Punjab area of India and Pakistan. This track features two compositions, the second 'Aur Mari Abir Gulal' is a celebration of the throwing of colours at the Festival of Holi. 'Aye Na Balam' (track 3) Dadra composed by Bade Ghulam Ali Khan (taal - Keherva 8 beats) The rendition of this song reveals elements of Arabian music along with those of Jazz music. Moreover, elements of a number of Indian Ragas have been happily synthesized here to express and evoke the urge for union with the supreme object of love and devotion. Lyric: Ka karu sajani aye na balam Tadapata viti mori unavina ratiya Sajana tuma mat jani o ke tuma bichude ham caina Jaise vanki gili lakdi sulagata dina raina Rovata rovata kala nahi aye Tadapa tadapa mohe kala nahi aye Nisadina mohe viraha satave Yad avata jab unaki vatiya Translation: What shall I do, my beloved has not come My nights are spent yearning for him The pangs of his seperation is ever burning my heart like fire in wet logs of wood Incessant weeping does not let me sleep Pining gives me pain night and day Whenever his thoughts occur to my mind 'Ghum Ashey na' (track 4) A Bengali modern song composed by Shri Amalendu Bikash Kar Chowdhury. The song is not predominated by any Raga. There are elements of folk music in it. Lyrics: Ghum ase na du cokhe amar Acho kena nayana jude Ami kamone katai e rat jani na Kata katha bhid kore ase mone Kata chabini dhara du nayane Smritir buke kena kate santar Andhare balo na Translation: 'Sleep does not visit my eyes as you are constantly in my vision. I do not know how shall I spend this night. Memories crowd in my mind, visions of days gone by throng in my sleepless eyes. In the dark they swim in the stream of memory'. Bhajan (track 5) Bhajan is a popular Hindu devotional song type. This composition was written by Kabir, a saint of India. Lyric: Moko kahan dhundo re vande Mai to tere pasame Na tiratha me na muratame Na ekanta nivasa me Na mandira me na masjid me Na kashi kailas me Mai to tere pasa me Na mai jap me na mai tapa me Namai vrata upavasa me Na mai kriya karma me rahata Na mai yag sannyasa me Khonji hoye to turata mil jaun Expalahi ki talas me Kahe Kabir suno bhai sadho Mai to hun visvasa me Meaning: Where are you seeking me, O devotee, I am always with you. I do not live in a temple or mosque Neither in pilgrimage nor in idols do I live. Neither in Kashi (Benares) nor in Kailash. I am always with you. 'You will not find me by turning rosaries nor by penance, nor by sacred vows, nor through fasting, you will not get me through rituals and sacrifices, nor through renunciation'. If your quest is sincere then you will find me in a moment. Kabir says " Oh saints hear me" - God is to be found only in the unwavering faith in Him. The song ends with incantation of Sanskrit verses signifying the unity of all religions truths and the most vital role of preceptors including one's mother in leading the aspirant from darkness to light. Kabir here stresses the syncretic spirit of Indian religion. There are many sects and cults, but God is One. Therefore, religious difference which is the cause of so much violence should not blur the truly spiritual vision of man.' Notes: John Ball Quotes and Translations: Pandit Ajoy Chakrabarty |
One wouldn't be surprised if one were informed that for seven days starting from 6th to 12th January, not a single note of good music was heard anywhere in the world other than in the gracious courtyard of the quietly magnificent Puthen Malika Palace, nestling close to the Sri Padmanabhaswami temple in Thiruvananthapuram, home to one of the great musical composers the world has ever seen - Maharaja Swati Tirunal Rama Varma (1813-1846). The Goddesses of the seven notes seemed to have taken up permanent residence here for a week, dancing in the corridors, peeping through the windows, the sound of their laughter transmitting itself to lesser mortals like us through the voices and instruments of some of the finest musicians our country has ever produced. The ambience never fails to leave one breathless, even if one has had the pleasure of having attended numerous concerts here before. Something ethereal seems to permeate the very air itself. The musicians as well as the audience seem to be equally affected by it. | |
This year, the festival commenced with a truly scintillating concert by Sanjay Subrahmanyan. I have had the pleasure of listening to him on many occasions and have always been impressed with how he copes with his at times less than co-operative voice, his strictest adherence to the glorious tradition established by the great masters of my youth and childhood as well as the obvious amount of sincerity and commitment he puts into his mtier. His concert a few months ago for the Navaratri festival had been memorable too. So it was a pleasant surprise to see him kicking off the proceedings once again. He was accompanied by Balu Raghuraman (Professor of Violin at the Bharatiya Vidya Bhavan, London) on the Violin, B Harikumar on the Mridangam and Anil Kumar on the Ghatam. Sanjay started off with the evergreen Mamavasada janani (Kanada), followed by a neat and crisp volley of swaras two counts after the beat as opposed to what one normally hears, which added just the right dose of pep to the swara exchange with the violinist. The next piece was Jaya Jaya Padmanabha in Sarasangi sung with one of the lesser heard Charanams. Sarasangi sounded just like Sarasangi, and not like a combination of Sankarabharanam and Mayamalavagowla, which is what happens much of the time. A completely refreshing Deva Deva Jagadeeswara (Poorvikalyani) followed, with a charming session of neraval and swaras, replete with originality and manodharma in the best sense. Each time the artist sustained the Shadjam in the higher octave, his voice shone literally like a silver thread. | |
The surprise of the evening, however, was Palaya Deva in Bhairavi, which I have heard probably only once in my entire listening career of more than six decades, perhaps sung by GNB. But the memory is buried so deeply in the sands of time that I could easily be wrong. The raga alapana was expansive and satisfying; the piece itself crisp and the swaras showed the years of hard training this young man has obviously put in. After Bhairavi, Bhogindra Shayinam (Kuntalavarali) gleamed like a little jewel in Sanjay's capable hands with the most enchanting little touches of creativity here and there, putting a smile in the heart of every discerning listener. The main piece of the evening was a neat and well proportioned Atana (Sri Kumara Nagaralaye), followed by the competent Tani Avartanam by the percussion duo. The concert wound up with Reenamadanuta in Behag, again a rare and refreshing treat, and Visweswar darshankar (Sindhubhairavi). | |
The second day saw the organiser himself delivering the goods. I have noted that normally in almost all his concerts Prince Rama Varma goes for lesser heard compositions by great composers, but today he surprised everybody by sticking to a completely unexpected middle-of-the-road selection of songs. But it was an eye opening experience for a hardened listener like me that even the most popular compositions can be interpreted completely afresh by someone with the necessary combination of competence, individuality, aesthetics and conviction. Sarasijanabha in Kambhoji flowed into the audience like an indolent tsunami, with the same set of accompaniments sounding completely different now, velvety and mellow, perhaps because of the lower pitch, or perhaps because of the nature of the music itself. Paripalayamam followed, reminding the listener of M D Ramanathan as well as the Prince's love for him, though the swaras that followed were mischievously Madurai Mani Iyer like. The third piece, Pahi Sripate Mohana Murtte (Hamsadhwani), started off unexpectedly from the Anupallavi with a lot of surprise swaraksharas (a speciality of Prince Varma's illustrious ancestor himself) thrown in for good measure. The swara singing that followed was dazzlingly brilliant and completely original. Devi Pavane (Saveri), which followed, moved the listener to tears because of the emotional intensity brimming so palpably in it. I often wish more people would sing the Navaratri kritis in normal concerts too. | |
Kripaya palaya shaurey (Charukesi) followed, with the words falling out like a stream of pearls from the mouth of the singer. Each time I hear Prince Rama Varma I am stunned at the improvement in his voice tone and in the clarity of pronunciation, perhaps as a result of his close association with Dr. Balamuralikrishna. This was true in his diction during his charmingly personal and extremely complementary introductions of the other artists during all the other days of the festival too. Things proceeded languidly into the most expansive and relaxed Gangeya Vasana Dhara Padmanabha (Hamirkalyani) I have ever had the good fortune to hear. By this time the four artistes on stage had fused into a single moving spirit and the result was pure bliss. The singer, the composer, the raga, the song, the audience, the surroundings and God, all fused into a perfectly harmonious and etherial whole. And the percussion duo (the word percussion itself seems altogether too harsh to describe what the two artistes did that day) continued the spirit of the singer and the song in an equally tranquil and harmonious manner. Balu Raghuraman's Hamirkalyani was also particularly noteworthy this evening. The concert concluded with a Bhajan Japata Japata Hari Nama in Ragamalika. The third day witnessed one of the most outstanding concerts of the series by Ranjani and Gayatri, who opened with a Varnam in Kamas (Chalamela). They briskly went on to sing Paramananda Natanam making one long for M D Ramanathan in his prime. The swara singing that followed was crisp, and full of the unique flavour of Kedaram. The violinist of the day H N Bhaskar, though undoubtedly competent, seemed to flounder much of the time in Kedaram. Surprise after surprise followed. Palayamaam in Nayaki, Parvati Nayaka in Bowli and Pahi Sada in Mukhari, all rare and precious gems. The already upbeat concert broke all the speed limits with a super-fast Amritavarshini which left the listeners breathless. At the end of it, one of the young ladies made the slightest musical slip, which seemed to affect her obviously perfectionist nature to the very core. And for the next fifteen to twenty minutes, every single sensitive parent in the audience must have longed to pat her on the cheek and ask her to forget it, cheer up and move on, because she was so obviously brilliant in any case. These two violinist-turned-singers display a playfulness and fragility almost like that of two newborn kittens tumbling around happily. But the grip of their voices on each note is like steel, rendering even the super-fast phrases too unusually clear and pleasing to the ear. Bhogindra Shayinam, which was one of the few songs repeated during the course of the whole series, appeared and disappeared in a flash. Then came the real feast of the evening, a magnificent Sankarabharanam shared fairly by the twosome followed by the ever so grand yet almost unheard of Kalaye Parvati Natham which transformed the whole atmosphere into one of utmost dignity and grandeur. The Tani Avartanam was by Manoj Siva, (a practitioner of the Palghat Raghu style of Mridangam playing, who was obviously on home ground in Misra Chapu Tala) and Haripad Sekhar. The latter was competent enough but seemed to have a slight problem with the sruti. The tukkadas which followed (Bhaja Bhaja Manasa, Smara Janaka Subha Charita, Kantanodu Chennu Melle and Sankar Giri Nath Prabhu ke) were each a treat. I found Smara Janaka and Sankar Girinath particularly brilliant, with the perfect dash of North Indian touch, which made things authentic without making them sound like a mimicry of Hindustani music. On the fourth day, the stage was filled to capacity with veterans Parur M S Anantaraman, M A Sundareswaran and M A Krishnaswami, accompanied by Prof. Trichy Sankaran (a rare treat for those of us in Kerala who don't get a chance to go to Madras for the Music Season in December) from Toronto and Udipi Sridhar. M S Anantaraman made a touching speech at the beginning of the concert informing the crowd how the Parur family owed everything to the Travancore royal family, and how his father, the legendary Parur Sundaram Iyer used to eat at the Oottupura of the Padmanabhaswami temple some eight decades ago. A rare and noble gesture from this great vidwan indeed! The concert began briskly with the Kambhoji Ata tala Varnam with Anantaraman generously and vocally encouraging all the other artists on stage, particularly Prof. Trichy Sankaran. This was followed by the sweetest little alapana in Mayamalavagowla by Anantaraman himself, showing the finesse of his technique and the freshness and originality of his spirit. The quality of his touch evoked images of butterfly wings and angel kisses. Deva Deva Kalayami followed predictably. Then came a dignified and sober Srikumara nagaralaye (Atana), and Kripaya palaya (Charukesi). Kalayami in Begada, a masterpiece popularised by GNB, came as a welcome surprise, with M A Krishnaswami taking over now. This was followed by a Kamavardhini alapana where M A Sundareswaran suddenly seemed to have become possessed by some slightly malignant spirit. I was surprised to see the normally chaste and sedate Sundareswaran almost saw his instrument in half with enthusiasm. Sarasaksha Paripalaya was subjected to more of the same treatment, followed by a brisk session of swaras in the trade mark Parur style. The main piece of the evening was the Navaratri kriti in Sankarabharanam Devi Jagath Janani, which was rendered with commendable flair by the trio. This was followed by a scintillating Tani Avartanam by the percussion duo, Sankaran and Sridhar. The concert wound up with Mamava Sada Janani (which I have never heard placed at the end of the concert till now), Visweswar in Sindhubhairavi and the Dhanasri Tillana. While the South Indian musicians keep changing every year, the Asthana Vidwan from the North, Pandit Ajoy Chakraborty, makes more than welcome visits year after year. This time, we were treated to a soulful, expansive and mesmerising Jog, followed by a composition by the Maharaja. He followed up with a composition in Behag and Bhopali (the latter being a request from a member of the audience), where he did a brisk and breathtaking ragamala by changing the Shadjam from Sa to Ri, Ga, Pa and Dha and getting Megh Malhar, Malkauns, Durga and Dhani respectively. This was followed by a leisurely Thumri (Miliye Sham) in Khamaj and Bhajath Murali Murari in Kappar Gowri. The final piece was Ramachandra Prabhu in Sindhubhairavi which never fails to impress in Panditji's unique sophisticated style. The accompanists were capable, but not brilliant (Yogesh Samsi on the Tabla and Sanatan Goswami on the Harmonium). | |
The most eagerly awaited concert of the series was the Jugalbandi by doyens Dr. M Balamuralikrishna and Pandit Ajoy Chakraborty. Dr. Balamuralikrishna made a speech at the beginning pointing out that they were highlighting the similarities between North Indian and South Indian classical music and not the differences. The words were followed by the deed itself in the form of three hours of bliss, mutual respect between the artistes, breathtaking voice control, subdued and subtle competition, the finest aesthetics and all-round magic. The duo started out with Pannagasayana in Hamsadhwani, followed by Sarasiruhanabha in Deshakshi, where the violinist of the evening young Attukal Balasubramaniam from Tiruvanantapuram stole the show with his perfect little alapana which echoed the very essence of what the two musicians had sung. The main piece of the evening was Rama in Hamsanandi/Sohini. The very heavens must have reverberated with the thundering voices of the twain that blessed us with their magic. The Tani avartanam was a one-sided affair, with Dr. G Babu playing with his heart and soul on the Mridangam and Badamikar looking rather lost altogether. Then came two Balamurali vintage favorites, Jamuna Kinare Pyare and Aaj Aye Sham Mohan. Not a single person moved when the concert ended, although it was well over three hours by then! Finally, Dr. Balamuralikrishna had to dispatch the spellbound audience to their homes with a brief and conclusive "Thank you!" | |
The final day saw one of the mega-stars of the younger generation, Bombay Jayashree Ramnath doing puja to the Gods with her distinct soft touch. She opened with the Nata Varnam in Adi tala (Sarasijanabha) followed by Narasimha mamava bhagavan in Arabhi. This was followed by an extremely competent and elaborate Kedaragowla alapana suffixed by Tavaka namami, which was a totally unexpected gift for us who had decided that the song would be Jalajanabha! Attukal Balasubramaniam of Deshakshi-fame seemed a bit out of sorts on this day. A very elaborate Gowrimanohari followed, with Sarasasama mridupada. After a brief Pahi jagatjanani in Hamsanandi the artiste plunged whole-heartedly into Bhairavi with Janani mamava as the main piece. The percussionists of the day Ganapatiraman and Sekhar were in their element. The fact that Jayashree used not one but two Tamburas in this day and age was commendable. But the fact that the two young Tambura artistes looked completely bored and disinterested was a little sad, as was the fact that the Tamburas never seemed to be as perfectly tuned as their counterparts from the North at any point in the evening. The concert wound up rather abruptly with Saramaina in Behag and Chaliye Kunjan Me. And of course Bhujagasayino in Yadukulakambhoji, the Mangalam for the concert as well as the whole series. | |
The listeners, whose numbers keep increasing in amazing proportions year after year left with full, yet heavy hearts. Another year, another festival! I can easily say that this must be one of the best festivals that I have ever had the privilege to have been a part of. The evenings seem empty now and the soul longs for more such enchanting evenings, where the dreams of Maharaja Swati Tirunal are finally being realised nearly two centuries after his tragically short life on this earth. The consolation is that all the concerts are being telecast almost in their entirety from 6 am to 7 am on the Kairali Television Channel with commendable camera work. Most people can't seem to digest the fact that the public gets to listen to such sterling concerts entirely free of cost. But that is the fact. I have already started counting the days till the next year's festival on January 6, 2004! |
Wow, Dada and Kanta ji what a great addition!!!! Amazing...have to read them all.
Any of you have mp3 of his songs? Especially the song Debu had sung and had got selected defeating Vinit.The song was "ghum aashey na"- really a beautiful song.👏