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uthaan An attractive fixed composition played at the beginning of a solo performance. Benares Gharana players usually start their solo with an uthaan, which helps to increase the energy amongst the audience. It is played in fast tempo, can have features of a tukda or paran, and and can be short and long.

laya and layakari Laya Laya means tempo. It is the distance between two maatras. As the distance decreases, laya increases and vice versa. Laya also means destruction - when you play the second matra the time interval of the first maatra is destroyed. Every aspect of music is dependent on the laya, and laya is a universal theme (ex. Planets revolve at a specific speed). There are three main types of laya: Madhya laya - Is the medium tempo, approximately equal to heart rate, 80 bpm. Vilambit laya- Is the slow tempo played at approximately ½ of the speed of the madhya laya, 40 bpm (bada khayal is performed in vilambit). Ektaal, jhoomra, teentaal are taals than can be appropriately played in vilambit. Drut laya - Is the fast tempo played at approximately 2 times the speed of the madhya laya, 160 bpm. There aren’t precise numbers for each laya, it is relative to the composition. Normally performances begin with vilambit laya, then go to madhya laya, and end in drut or ati-drut laya. (Ex. peshkaar, kayda, rela, tukdas) Baraabar laya/Thaa(ठाह), dugun (2 maatras in 1), tigun (3 in 1), chaugun (4 in 1) Layakari The skill of controlling the laya and changing how the maatras are divided to create rhythmic variation. In other words, it is the practical and artistic implementation of various layas. Relation between Laya and Layakari Laya and layakari are closely related ideas. Whenever we create and perform a specific layakari, we require a specific laya. Music can’t simply jump from 102 bpm to 22 bpm to 15 bpm during a theka or kayda, for example. When performing, the tabla composition and lehra will be of a particular laya, and the laya will generally increase throughout the performance. The word “layakari” is “laya” + “kari” meaning “to do” laya. Whole number layakaris: Dugun, Tigun, Chougun. Fractional layakaris: Kuwaad laya (5 maatras in the span of 4 maatras - 1.25), Aad laya (3 maatras in the span of two maatras - 1.5), Biad laya (7 maatras in the span of 4 maatras - 1.75), Navamgun laya (9 maatras in the span of 4 maatras - 2.25), Ekadashguna laya (11 maatras in 4 maatras - 2.75). How to write fractional layakari of any taal Laya is the distance between two maatras and the repetition of the interval over multiple maatras in a sequence. During accompaniment or in a solo, the original laya is kept the same, and the number of beats in the theka can be increased or decreased, and this process describes performing layakari during a musical performance. (Ex. going from 4 beats/maatra to 6/8/12 beats/maatra to complement the main artist’s focus. However we should not do layakari or play too much where it’s not appropriate). When performing layakari, complex fractional forms can be used. Double 2/1 (Duppat) Triple 3/1 (Tippat) Quadruple 4/1 (Chaupat) 3/4 (Poundpat) 4/3 (Inverse of Poundpat) 5/4 (Kuwaad) 4/5 (Inverse of Kuwaad) 3/2 (Aad) 2/3 (Inverse of Aad) 7/4 (Biaad) 4/7 (Inverse of Biaad) *The above method of referring to layas with fractions is adopted because it is easier to understand the speed in relation to the value of the fraction (as taught in school). For example, if the fraction is 7/4, it is faster than baraabar laya because 7/4 is greater than 1. If the fraction is 3/4 (Poundpat), then it is slower than baraabar laya because 3/4 is less than 1. The above method of referring to layas in terms of fractions smaller than or larger than 1 is found to be efficient because it directly indicates if the speed is slower or faster than baraabar. Think of the respective fractions as "multipliers". if the fraction is less than 1, it goes slower than baraabar Ex. (2/3) if the fraction is more than 1, it goes faster than baraabar Ex. (3/2) In order to master layakari in any taal, understanding the layakari with mathematical formulas is essential. For example, let’s try writing jhaptaal in kuwaad (5/4) laya. Step 1: The numerator of the fraction (5) represents the number of beats in each maatra while writing kuwaad. Step 2: The denominator minus 1 (3) represents the number of pauses to leave after each bol while writing kuwaad. Step 3: Write the kuwaad of jhaptaal with 5 beats per maatra and 3 beats of pauses after each bol. → DhinSSSNa SSSDhiS SSDhiSS SNaSSS TinSSSNa SSSDhiS SSDhiSS SNaSSS Because writing the kuwaad of jhaptaal took 8 maatras, we can fill the first two maatras with pauses to complete one awartan of jhaptaal (10 maatras). → SSSSS SSSSS DhinSSSNa SSSDhiS SSDhiSS SNaSSS TinSSSNa SSSDhiS SSDhiSS SNaSSS We can use those steps to write the layakari of any taal in any laya. The above method can be used for writing layakari so that it fits within one awartan (sum-to-sum). However, we can also write the kuwaad of jhaptaal 5 times without the two maatras of pause in the beginning so that it fits in 4 awartans of jhaptaal (40 maatras). We were able to find out that doing the kuwaad of jhaptaal takes 8 maatras by practically writing and finding out. But there is also another way of finding out how many maatras the layakari of a particular taal will be. Simply flip the numerator and denominator and multiply that by the number of maatras in the taal. Ex. The juwaad of jhaptaal will be 8 maatras long The inverse of kuwaad fraction (5/4) is 4/5 4/5 times 10 maatras in jhaptaal is 8 Ex. The aad of teentaal will be 10 and 2/3 maatras long The inverse of aad fraction (3/2) is 2/3 2/3 times 16 maatras in teentaal is 10 and 2/3 Jati The concept of layakari can be demonstrated in jati as well. Jati indicates creating a distribution of syllables in a particular maatra in various ways. In general, a maatra is divided in 4 syllables, but we can divide it in other whole numbers as well. Tisra jati: 3 beats in 1 Chatushra jati: 4 beats in 1 Khand jati: 5 beats in 1 Mishra jati: 7 beats in 1 Sankirna jati: 9 beats in 1 Divyasankirna jati: 11 beats in 1 *Note: multiples are also allowed. Example: tisra jati can be 6 beats in 1, mishra jati can be 14 beats in 1 BACK TO TOP

Complete explanations Prarambhik to Visharad Pratham Point by point explanations for all segments of the "theory" portion of tabla exams. Notes have been compiled from various sources of tabla literature, including Pt. Arvind Mulgoankarji's "Tabla" Book, online archives of the National Centre for the Performing Arts Tabla Seminar, and more. All respective gurus, stalwarts, and authors are thanked for their musical gifts and blessings. Visit Bibliography . Some explanations may contain links to specific pages regarding the topic, and the specific page may contain extra details or additional information. Because exams from multiple levels may link to the same page, the student should be able to memorize and explain the content to the extent of their current examination level, whether it is introductory, intermediate, or advanced.

WHAT IS TABLA? basic overview of the instrument Tabla is a pair of 2 drums originating from India and is played with the hands. It is an essential percussion instrument within Indian Classical Music, and is performed in the form of solos as well as accompaniment with other instruments, singing, and dance. While Indian Classical Music is an art form which has existed for thousands of years, tabla is a relatively new instrument with origins likely being a few hundred years ago. Tabla is an instrument that requires extensive practice and knowledge. As Indian Classical Music spotlights improvisation and creativity in the observation of musical rules, tabla players use several components of imagination, mathematical patterns, and logical variations in order to compose astonishing percussion. As a result of various schools and lineages of thought within the world of tabla, different styles have contributed towards both a diversification and more recently unification of tabla as different techniques have merged into one common practice today. Tabla follows the idea of taal, or a cycle of a set number of beats. Within repeating cycles of a taal in various designated speeds can exist different compositions, both fixed ones and ones that can be expanded through the help of various variations. With a content-filled dictionary of vocabulary, sharp consonants as well as resonating vowels are used to make bigger arrangements. Tabla's legacy Descriptive knowledge of percussion instruments was available from the Vedic times. This information and conceptual framework was used for the research and development of tabla. Bols of past percussion instruments such as the pakhawaaj were used to develop new tabla bols, which created new thekas and compositions. The reasons for the establishment of tabla included factors such as sound quality and flexibility of application. Today, learning tabla is a more accessible process compared to other instruments because of the diverse body of students and teachers, making it a very expansive field of knowledge. BACK TO TOP

tihai A t ihai is a composition in which a phrase is repeated 3 times with 2 equal pauses to arrive on a designated position, usually but not necessarily the sum. phrase + pause + phrase + pause +phrase 4 maatra tihai sample (8 beats per maatra): dhaSTRKTTK dhaSSSdhaSTR KTTKdhaSSS dhaSTRKTTK | dha In this sample, the phrase is 1 maatra while the pause is 1/2 maatra. Because the phrase is played thrice and pause occurs twice, 1 times 3 + 1/2 times 2 = 4 maatras total. Tihais end with a powerful emphasis on the bol "dha". After each phrase, a dha is played to start measuring the interval of the pause. For this reason, the dha is separate from the phrase, and is instead counted as part of the pause itself. The last dha marks the conclusion of the tihai. Usually (but not necessarily), this dha will land on the sum. A tihai of which the last dha lands before the sum is called anagat . Bedum Tihai - A tihai with be-dum, meaning no-pause, is a bedum tihai. A bedum tihai has a pause of 1/2 maatra or less. A bedum tihai can't be composed in a taal of which the number of maatras is a multiple of 3 (ex. ektaal, matta taal). Dumdaar Tihai - Dumdaar, meaning "with a pause," implies that a dumdaar tihai has a pause. The pauses may be short or long, and they may also be simple or complex. Usually, a dumdaar tihai has a pause that is more than 1/2 maatra. A dumdaar tihai with complex pauses is sometimes referred to as bikat dum. Ati-bedum tihai: The "dha" after the phrase is itself the pause, meaning that the pause is only 1/4 maatra. A very short tihai is also called a tiyya. The tihai is a very integral part of tabla playing as every expansionary composition (peshkaar, kayda, rela, etc) end with a tihai to conclude the specific composition/topic. Tihais are even included in select pre-composed compositions such as tukdas, chakradaars, and some gats. Additionally, there is no specific rule that tihais may only be played at the end of a composition. Oftentimes, tabla players will compose tihais of various phrases while presenting peshkaar. Some paltas of peshkaar or kayda may have a small tihai within the palta itself. Tihais are closely related with mathematical complexity as tabla players spontaneously create tihais based on mathematical formulas. The types of pauses employed by tabla players include 1/2 maatra pause, 3/4 maatra pause, 1 maatra pause, 1 and 1/2 maatra pause, 2 maatra pause, etc. How to compose a tihai Know the number of maatras in your taal and start with the phrase that you want to include in the tihai. For example, we are making a tihai in jhaptaal with the phrase "dhatidhage dhatidhage tinakena". Since the phrase is 3 maatras, the same phrase played thrice equals 3 times 3 = 9 maatras, so we still have 1 maatra left to complete one awartan of jhaptaal. Since there are two pauses, 1 maatra divided by 2 means a 0.5 maatra pause. dhatidhage dhatidhage tinakena dhaSdhati dhagedhati dhagetina kenadhaS dhatidhage dhatidhage tinakena | dha Supposed we want to make a 2 awartan tihai instead using the same phrase. With 20 maatras to spare, we can try a 6 maatra phrase, which will leave a 1 maatra pause. Simple play dhatidhage dhatidhage tinakena twice for the phrase. If we wanted to make a tihai with the same phrase in pancham sawari (15 maatras), and if we decided that we wanted a 1.5 maatra pause, we will have 12 maatras left to work with because the pause occurs twice (15 - 1.5(2) = 12). 12 maatras total, divided by 3, gives us a 4 maatra phrase. We can make this 4 maatra phrase as "dhatidhage dhatidhage tinakena dhaSdhaS." It turns out that there is a small tihai included within the phrase as well, but the "dhaSdhaS" at the end is still part of the phrase. As it turns out, any taal of which the maatra count is a number divisible by 3 (such as pancham sawari - 15), we can have a 1.5 maatra pause and still manage to complete it sum-to-sum in one awartan. dhatidhage dhatidhage tinakena dhaSdhaS dhaSSS SSdhati dhagedhati dhagetina kenadhaS dhaSdhaS SSSS dhatidhage dhatidhage tinakena dhaSdhaS | dha While there are many more formulas and tricks to creating longer tihais, all tihais rely upon 3 equal phrases and 2 equal pauses. BACK TO TOP

ladi Ladi implies a series. There are multiple viewpoints of the definition and significance of ladi. "Lad" means a garland of flowers. Just as how the flowers are intertwined in such a way that it is impossible to distinguish and find the "starting point" and "ending point" of the garland, we are unable to find the "starting point" and "ending point" of a ladi, as well as where the sum occurs. Ladis often include heavy bols, as well as bols that are considered hard to play. According to Pt. Arvind Mulgaonkarji's book, the bols of a ladi are as if multiple threads were intertwined into a cord. According to Pt. Sudhir Mayinkar, ladi is similar to the word "ladai". "Ladai" in hindi means fight. He signifies that the nature of the bols of a ladi are such that the audience gets a delusion that they are fighting amongst each other. A ladi has paltas and can be expanded. Just as how TRKT and DRDR are core phrases found in relas, "tite" is a core phrase found in ladi. "Ghidanage" is also occasionally found in ladi. BACK TO TOP

5. M adhyama pURNA The Madhyama Purna tabla exam asks for deeper knowledge on vocal styles, history of tabla, gharana, and accompaniment. The student should be able to write compositions in various layas such as aad, kuwaad, and biaad. The exam includes biographies of various great tabla players. The student's understanding of taal, as well as an analysis between peshkaar, kayda, and rela, will have to be reinforced. Sylllabus Theory 1. Various styles in vocal music: Dhrupad, Dhamaar, Ghazal, Tappa 2. History of tabla from its origins to present times: changes and developments 3. Knowledge of all gharanas of tabla and their baaj 4. Knowledge about accompaniment to vocal, instrumental, and dance with associated guidelines and rules 5. Ability to write thekas for teentaal, jhaptaal, and rupak in each of the following layas aad, kuwaad, biaad 6. Definitions aamad, tripalli, chaupalli, gat kayda, kamaali chakradaar 7. Biographies of the following tabla players and their contributions Ustad Ahmedjaan Thirakhwa, Ustad Amir Hussain Khan Saab, Ustad Alla Rakha, Ustad Habibuddin Khan, Pandit Samta Prasad, Ustad Afaq Hussain Khan, Swami Paagaldasji, Raja Chatrapati Singh 8. Essay on taal and tabla 9. Detailed comparative analysis of peshkaar, kayda, and rela Notes 1. Various styles in vocal music: Dhrupad, Dhamaar, Ghazal, Tappa Click Here 2. History of tabla from its origins to present times: changes and developments Click Here 3. Knowledge of all gharanas of tabla and their baaj Click Here 4. Knowledge about accompaniment to vocal, instrumental, and dance with associated guidelines and rules Click Here 5. Ability to write thekas for teentaal, jhaptaal, and rupak in each of the following layas aad, kuwaad, biaad Try to write the theka in just one awartan: start the beginning maatras in baraabar (single) laya and then fill the awartan with the desired laya. How to write fractional layakari of any taal When performing layakari, complex fractional forms can be used. Double 2/1 (Duppat) Triple 3/1 (Tippat) Quadruple 4/1 (Chaupat) 3/4 (Poundpat) 4/3 (Inverse of Poundpat) 5/4 (Kuwaad) 4/5 (inverse of Kuwaad) 3/2 (Aad) 2/3 (Inverse of Aad) 7/4 (Biaad) 4/7 (Inverse of Biaad) *The above method of referring to layas with fractions is adopted because it is easier to understand the speed in relation to the value of the fraction (as taught in school). For example, if the fraction is 7/4, it is faster than baraabar laya because 7/4 is greater than 1. If the fraction is 3/4 (Poundpat), then it is slower than baraabar laya because 3/4 is less than 1. The above method of referring to layas in terms of fractions smaller than or larger than 1 is found to be efficient because it directly indicates if the speed is slower or faster than baraabar. Think of the respective fractions as "multipliers". if the fraction is less than 1, it goes slower than baraabar Ex. (2/3) if the fraction is more than 1, it goes faster than baraabar Ex. (3/2) In order to master layakari in any taal, understanding the layakari with mathematical formulas is essential. For example, let’s try writing jhaptaal in kuwaad (5/4) laya. Step 1: The numerator of the fraction (5) represents the number of beats in each maatra while writing kuwaad. Step 2: The denominator minus 1 (3) represents the number of pauses to leave after each bol while writing Kuwaad. Step 3: Write the kuwaad of jhaptaal with 5 beats per maatra and 3 beats of pauses after each bol. → DhinSSSNa SSSDhiS SSDhiSS SNaSSS TinSSSNa SSSDhiS SSDhiSS SNaSSS Because writing the kuwaad of jhaptaal took 8 maatras, we can fill the first two maatras with pauses to complete one awartan of jhaptaal (10 maatras). → SSSSS SSSSS DhinSSSNa SSSDhiS SSDhiSS SNaSSS TinSSSNa SSSDhiS SSDhiSS SNaSSS We can use those steps to write the layakari of any taal in any laya. The above method can be used for writing layakari so that it fits within one awartan (sum-to-sum). However, we can also write the kuwaad of jhaptaal 5 times without the two maatras of pause in the beginning so that it fits in 4 awartaans of jhaptaal (40 maatras). We were able to find out that doing the kuwaad of jhaptaal takes 8 maatras by practically writing and finding out. But there is also another way of finding out how many maatras the layakari of a particular taal will be. Simply flip the numerator and denominator and multiply that by the number of maatras in the taal. Ex. The Kuwaad of Jhaptaal will be 8 maatras long The inverse of the Kuwaad fraction (5/4) is 4/5 4/5 times 10 maatras in jhaptaal is 8 Ex. The Aad of teentaal will be 10 and 2/3 maatras The inverse of Aad fraction (3/2) is 2/3 2/3 times 16 maatras in teentaal is 10 and 2/3 6. Definitions aamad, tripalli, chaupalli, gat kayda, kamaali chakradaar Aamad - Aamad means "arrival". In general, a composition which gives a sense or intuition of arriving on the sum is aamad. In dance music, the introduction of rhythmic bols spoken at the beginning of a Kathak performance is called Aamad. It is an entry movement that traces itself back to the Mughal era. It is known to evoke a sense of grandeur and represents taking command of the area. In other words, it is a stylized way of taking an entry during a Kathak performance. Aamad corresponds to “alaap” or “peshkaar” in Indian music. The structure of an aamad is a body followed by a tehai. The term “aamad” was utilized after the Mughal era, before which presentations would start with an uthaan. Tripalli - "Tri" + "palli" implies 3 aspects or divisions. It is a composition in which a phrase is played 3 times, each time in a different, increasing laya in order to fill up awartans or to land on the sum. Some stalwarts argue that in a tripalli, not only are there 3 different layas or speeds involved, but the phrase also ends in a "dha" after each division similar to a tehai. Chaupalli - "Chau" + "palli" implies 4 aspects or divisions. It is a composition in which a phrase is played 3 times, each time in a different, increasing laya in order to fill up awartans or to land on the sum. Some stalwarts argue that in a chaupalli, not only are there 4 different layas or speeds involved, but the phrase also ends in a "dha" after each division similar to a tehai. Gat-Kayda - A gat-kayda is a composition which uses the expansion rules of a kayda but uses the language of a gat. A gat-kayda utilizes the chaal or flow of a gat. It is found in Lucknow and Farrukhabad Gharanas. Although it is an expansionary composition, the extent to which it may be expanded is usually less than a regular kayda because the bols used in this composition are heavy bols found in gats. Kamaali Chakradaar - The word "kamaal" means amazing or skillful. Similarly, a kamaali chakradaar is skillful and even more intricate than a farmaishi chakradaar. It involves unique mathematical calculations and patterns. A kamaali chakradaar incorporates 27 "dhas", of which the 1st dha of the 1st section lands on the sum, the 14th dha of the 2nd section lands on the sum, and the 27th and last dha of the 3rd section lands on the sum. Each of the 3 tihais or "chakras" within a kamaali chakradaar requires 9 "dhas". In other words, there are 3 sections. There are 3 tihais within each section. There are 3 "dhas" in each tihai. The 1st dha of the 1st tihai of the 1st section lands on the sum. The 2nd dha of the 2nd tihai of the 2nd section lands on the sum. The 3rd dha of the 3rd tihai of the 3rd section lands on the sum. 7. Biographies of the following tabla players and their contributions Ustad Ahmedjaan Thirakhwa, Ustad Amir Hussain Khan Saab, Ustad Alla Rakha, Ustad Habibuddin Khan, Pandit Samta Prasad, Ustad Afaq Hussain Khan, Swami Paagaldasji, Raja Chatrapati Singh Click Here 8. Essay on taal and tabla Click Here 9. Detailed comparative analysis of peshkaar, kayda, and rela Peshkaar - A peshkaar is an expansionary and improvised composition played in vilambit laya. It ends in vowel phrases such as "tin na" and "dhin na" and is used to unfold the taal at the beginning of a solo performance. A peshkaar shows a tabla player's expansionary process and understanding of taal. More Info Kayda - An expansionary composition with a balance of consonant and vowel phrases which begin and ends with a vowel phrase is called a kayda. Kaydas have khaali and bhari components and divisions. The divisions of a kayda may either be symmetrical to the taal in which the kayda is established or may fall in odd places. More Info Rela - An expansionary composition with begins with a vowel but ends with a consonant phrase. A rela has rapid bols and is played in drut laya, helping to create a harmonious chain or musical flow. Many relas are abundant in consonants. More Info *In general, compositions become less improvisationary from peshkaar to kayda to rela as the speed increases and the inclusion of heavy consonant phrases increases. All 3 compositions, peshkaar, kayda, and rela are still expansionary because we can create variations of the mukh (theme). *Difference between improvisation and expansion: While expansion implies that we can create variations and paltas of a particular composition, improvisation means that the player has liberty to take maximum freedom according to the rules of Indian Classical Music to show their individual thought process. Peshkaar is the most improvisationary because not only is it in vilambit laya (which allows for more time to fill the maatras), but the player may incorporate different types of bols while expanding. On the contrary, expanding a kayda requires the use of the only the bolds found in the mukh of the kayda. BACK TO TOP

vISHARAD pURNA mATERIAL IS aVAILABLE IN aDVANCED cONTENT

theka The utilization of various organized bols in order to express a particular taal through a musical instrument is called theka. While a taal can be simply expressed through taali/khaali, in order for a taal to be musically useful, a theka is employed. There may be differences of the theka played for any particular taal according to the context in which the theka is performed. Refer to Taal and Theka for additional analysis of theka and the difference between taal and theka.

mohra A mohra is a small composition used to arrive at the sum gracefully. It is shorter in length than Mukhda and uses softer bols. It is usually a pick-up phrase or hook played spontaneously in accompaniment to vocal/instrumental music in order to transition onto the next awartan. It may or may not have a tihai. BACK TO TOP

TAALS Comparative Analysis BACK TO TOP

Preview snippets from some sections found in advanced content A small glimpse of what you will get with the Advanced Content purchase. Dashpraan Ten primary characteristics of the taal have been identified in Sangeet Ratnaakar written by Sarangdev approximately in the 13th century. These characteristics are labeled and referred to as the dashpraan ("Dash-Praan" / "दशप्राण"). Praan refers to the "breath of life," indicating that these characteristics give life to a taal. ................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................ however, is seen to give significance to a greater number of dashpraan. The following shlok describes the dashpraan of the taal.................... Sashabda Kriyaa (A movement of hands that produces sound; sashabda means with-sound) Dhruvaa: taking right hand down while snapping finger Shamyaa: clapping the left palm with the right hand.................. Carnatic a nd hindustaani taal systems ................. Only the ang component "I" meaning "laghu" is changed according to the jaati, while the anudruta and druta remain the same. For example, for Dhruva taal's khand transformation, "I" would become 5 and "O" would remain at a value of 2, therefore there would be................... Indian vs. western percussion instruments ....................................Perhaps one of the earliest percussion instruments, Bhoomi-Dundubhi was an ancient instrument in which a large hole was dug, hide was stretched upon, and on which .................................................................................... .................................................................. Other old Indian instruments include tripushkar, mridang, and damru, whereas newer ones include pakhawaaj, tabla, dholki, dholak, dhol, etc. On the contrary, modern Western percussion instruments are grouped into categories such as.................. Instruments used for accompaniment .............The sambal is a set of two drums, the smaller, higher pitched one made of wood and the larger made of brass. Their faces are on top and both of them are attached together as a set and then played standing while suspended from the waistline with a cord. The instrument is played with two wooden sticks with bent tips (one stick has an even more bent, almost circular tip) that are struck on............ status, importance, application, history .....................................Dardar became Dhari, which is an obvious reference to the Dharis, proposed to be the influential original tabla players, who later moved to Delhi and initiated the Delhi gharana (the founder of which is considered to be Ut. Siddhar Khan Dhari/Dhadi). Reasons to believe this theory is the logical development of the names of closely-related instruments..................................................... principles used in composing Peshkaar : Imagine that a plane is on going fast on the runway and hasn't taken off yet. Its wheels still touch the ground or runway, which represent the taal. The peshkaar is similar to this, and is relatively confined to the taal. There exist specific themes (outline or mukh) for peshkaar that differ in style from gharana to gharana. For example, the Farrukhabad peshkaar hints at many characteristics of that gharana. The "dhinSSkdadhinSdhaS" peshkaar includes bols such.............................. bol nikaas ........................Additionally, the distance which the index finger travels should not be excessive; it should be approximately 1 to 1.5 inches. As is the case with all bols, the wrist should not hurt or feel excess tension when playing dha. While practicing to improve your dha, it may prove beneficial to pay special attention to the wrist and make sure that it is as loose as possible while paying and then gradually increasing the volume or speed of your composition while maintaining the loose wrist....................... accompaniment pakhawaaj gharanas ............Many temples of Maharashtra supported the advancement of musical arts. During the Mughal era, music and musicians faced many challenges. Musicians that co ntinued the tradition of pakhawaaj during this period of difficulty are called Gurav. Pandit Vitthalacharya who was Gurav in a temple in Mangalwedha was the founder of the Mangalwedhekar Gharana............................. rules for designing taals ut. muneer khan Solo: Order, Effectiveness, Padhant Gharana Attributes biographies of tabla and pakhawaaj players Ut. Ahmedjan Thirakwa Khan of the Farrukhabad Gharana was born in 1881 in Muradabad, Uttar Pradesh. His grandfather, maternal uncle, and paternal uncle were all great tabla players. His father Hussain Baksh was a sarangi player. He therefore had an extensive musical background, and later began learning tabla from Ut. Munir Khan at age 12 after initial vocal and sarangi lessons. His nickname became "thirakwa" after spectators noticed the shimmering and speed of his h ands even at a young age. He presented tabla at the court of the Nawab of Rampur. He was under the guidance of Ut. Munir Khan for 26 years, and Ut. Munir Khan gifted him the baaj of 4 gharanas: Delhi, Ajrada, Lucknow, Farrukhabad. His hand had become "riyaazi" with 14-15 hours of daily practice, and people say that his tabla gives the fulfillment of listening to vocal music. Thirakwa saab has heavily popularized the peshkaar "dhinSkda dhina Sdha dhina," and this peshkaar has prominently embossed a signature on the term peshkaar itself. Thirakwa saab's playing was properly attuned to the respective baaj and gharana of the compositions he played. The Farrukhabad chalan, the Ajrada kayda "ghinaSdhagena dhatrakedhagena", as well as the kayda "dhatrakedhikiteghina" and its corresponding rou will remain a significant source of inspiration as Ut. Thirakwa played such compositions preview has concluded get access to a plethora of pages with detailed content to aid in your knowledge of tabla OR for use towards visharad purna tabla exams CHECK OUT THE ADVANCED PLAN NOW