shaheediyan Posted March 21, 2007 Report Share Posted March 21, 2007 MUSICOLOGY Testing the Time Theory Indian music assigns each raga to a period of the day, but where lies the origin of this discipline? By Anthony Peter Westbrook, Maryland If there is one aspect of the classical music of India that sets it apart from other traditions, it is the theory that establishes a specific period of day for performing each melody form, or raga. "Orthodox musicians in India never play a raga at any other than its proper time," according to the late French musicologist Alain Daniélou, "for at the wrong hour it could never be developed so perfectly nor could it so greatly move an audience." As Walter Kauffman tells us, this is much more than just an aesthetic consideration; it is considered to have an effect on the environment. He writes, "The older generation of Indian musicians in particular still believes that disaster will be invoked if, for instance, an evening raga is performed in the morning or vice versa." Today this attitude prevails mainly in north Indian, or Hindustani, music. The South Indian, or Carnatic, tradition contains a highly developed theory of ragas and their performance times. "However, in Carnatic music today," writes P. Sambamoorthy, "there is no questioning the fact that the ragas sung during their allotted times sound best, but the time theory of ragas may be said to be only advisory and not mandatory." While this more liberal approach is quite alien to Hindustani music, it points to a lack of any theoretical basis for the time theory, as no ancient or medieval writer on the subject has left us any rational explanation for it. It was left to the late Pandit V.N. Bhatkhande (1860-1936) to systematize the rules generally observed by Indian musicians. To determine the performance times of each raga, Bhatkhande divided the day into eight praharas or watches, then assigned each raga to a specific prahara according to its underlying tonal characteristics. Each note in a raga has a certain level of importance vis-a-vis the other notes, and these relationships change subtly during the different times of the day. Each musician learns the various aspects of each raga, including its correct performance time and its rasa, or mood, from his guru. Thus there are literally thousands of subtleties which are learned but not formulated into a single body of theory. And in spite of some differences of opinion, there is a high degree of agreement regarding the correct performance time for most ragas. This is remarkable considering the number of ragas currently in use in north India, as well as the existence of different schools of music, or gharanas. It suggests that at some time in the past some common theoretical framework may have existed as the basis for the time theory. Today, however, there is little clear indication as to the origin of these practices. Scholars, such as Kaufmann, Bonnie Wade, Harold Powers and Emmie Nijenhuis, have suggested origins in the musical aspect of the classic Sanskrit drama, or the ritual chant of the Vedas. Mukhund Lath of the University of Rajasthan points out that while Bhatkhande's generalizations found great acceptance, no one has ever tried to display and work out the psychophysiological basis for the ragatime connection. Lacking such an empirical or theoretical basis, this unique aspect of Hindustani music is in danger of being compromised. Although the older generation of performers still regard the time theory as a critical aspect of their tradition, others, under the pressure of contemporary concert and recording schedules, are relaxing performance strictures. But if the traditional musicological literature provides no basis for the theory, where else should we look? Of all the aspects of Vedic literature which deal with cycles of time, ayurveda, the Vedic system of medicine, is one of the most significant, and there appears to be considerable evidence linking it with musical performance in ancient times. Daniélou wrote to me in 1992, "There exists a relation between various scales and the humours of the body. Any one expert in the music therapy of Ayurveda should be able to find out." He quotes Sangeetamakaranda I.2324: "One who sings knowing the proper time remains happy. By singing ragas at the wrong time one ill treats them. Listening to them, one becomes impoverished and sees the length of one's life reduced." The reference to the length of one's life provides another link to ayurveda, which can be rendered as "the science of longevity". Indeed, it does appear possible to correlate the diurnal cycle of the three ayurvedic doshas, vata, pitta and kapha, with the performance times of the ragas. This and other evidence would suggest the existence of an ancient view in which, in the area of health, music has a definite role to play 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted March 21, 2007 Author Report Share Posted March 21, 2007 How some Sikhs have incorporated the Gurbani Raagas into the "time-cycles". By Jasdeep Singh DAY 6-9am - time period 1 (day 1) - Devgandari - Bairari 9-12pm - time period 2 ( day 2) Gujri Todi Suhi Bilaval Gound Sarang 12 - 3 pm - time period 3 ( day 3) Vadhans Dhanasari Maru 3 - 6 pm - time period 4 ( day 4) Maajh Gauri Tilang Tukhari Night 6 - 9 pm - time period 5 ( night 1) Sri Raag Jaitasari Maali-Gaura Basant Kedaara Kalyaan 9 - 12 am - time period 6 ( night 2) Bihaagara Sorath Nat-Naraayan Malaar Kaanrha Jaijawanti 12 - 3 am - time period 7 ( night 3) N/A 3 - 6 am - time period 8 ( night 4) Asa Raamkali Bhairaav Parbhati The note divisions are made as thus: a) Raags of the period 3 a.m. to 6 a.m. use Re and Dha. Raags of the period 6 a.m. to 9 a.m. use Re, Ga, Dha. c) Raags of the period 9 a.m. to 12 noon use Ga and Ni. d) Raags of the period 12 noon to 3 p.m. use Ga and Ni. e) Raags of the period 3 p.m. to 6 p.m. use Re and Dha. f) Raags of the period 6 p.m. to 9 a.m. use Re, Ga, Dha. g) Raags of the period 9 a.m. to 12 midnight use Ga and Ni. h) Raags of the period 12 midnight to 3 a.m. use Ga and Ni. It may be noted that there are three groups of ragas above: (a) and (e) go together; similarly ( and (f) may be bracketed while ©, (d), (g) and (h) form the third group. The difference between (a) and (e), however, lies in the addition of Ma (sharp Madhya) in the latter sung in the afternoon. 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted March 21, 2007 Author Report Share Posted March 21, 2007 A perfect example of timings not being practical and Gurmat is demonstrated easily by using Anand Sahib as an example. Raamkali is sung after every evening kirtan diwaan as is tradition, but should apparently only be sung in the morning in perdiod 8? 0 Quote Link to comment Share on other sites More sharing options...
Niranjana Posted March 21, 2007 Report Share Posted March 21, 2007 likewise with Asa which is recited morning, evening and night (during asa ki var, rehiras and sohila)... 0 Quote Link to comment Share on other sites More sharing options...
Dynamic_Banda Posted March 21, 2007 Report Share Posted March 21, 2007 and during an akhand paath those raag times go out the window. 0 Quote Link to comment Share on other sites More sharing options...
fatehsingh Posted March 22, 2007 Report Share Posted March 22, 2007 There was no such thing as an Akhand Path during the time of the 10 Gurus. Therefore Akhand Path is Anti-Panthic and TRUE SIKHS should not take part in this man-made ritual. 0 Quote Link to comment Share on other sites More sharing options...
Dynamic_Banda Posted March 23, 2007 Report Share Posted March 23, 2007 forigve me for I have sinned 0 Quote Link to comment Share on other sites More sharing options...
fatehsingh Posted March 23, 2007 Report Share Posted March 23, 2007 All those who now realize they have sinned for following this British-Raj era Maryada of Akhand Path must seek forgiveness by undoing their sins - do Akhand Path backwards as many times as u had done. 0 Quote Link to comment Share on other sites More sharing options...
SAadmin Posted March 23, 2007 Report Share Posted March 23, 2007 There was no such thing as an Akhand Path during the time of the 10 Gurus. Therefore Akhand Path is Anti-Panthic and TRUE SIKHS should not take part in this man-made ritual. you sure about that? :shock: 0 Quote Link to comment Share on other sites More sharing options...
fatehsingh Posted March 23, 2007 Report Share Posted March 23, 2007 u mean u didn't know? :shocked: Namdharis claim to have invented Akhand Path.. so yeh.. I'm pretty sure there was no such thing as an Akhand Path before... refer to the entry 'Akhand Path' in Mahan Kosh of singh sahib tbt mahan goodsikh bhai kahn singhji.. I never heard of buddha dal claiming credit for Akhand Path as of yet.. just guessing bhai kahn singh used the name of Buddha Dal so it won't 'look bad'?.. 0 Quote Link to comment Share on other sites More sharing options...
drawrof Posted March 24, 2007 Report Share Posted March 24, 2007 actually there are accounts of buddha dal singhs doing akhand paat, I'll fetch them, but I think there is merit to what fatehsingh is saying about it not being done in the time of the gurus. 0 Quote Link to comment Share on other sites More sharing options...
fatehsingh Posted March 24, 2007 Report Share Posted March 24, 2007 PLEASE find those 'accounts'... much appreciated will be the 'time frame' or preferably date when it was invented by Buddha Dal, at least during the time of which Maharaja... and also the name and publishing date of the 'accounts'... Many thanx 0 Quote Link to comment Share on other sites More sharing options...
nimarta da daan bakhso Posted June 25, 2007 Report Share Posted June 25, 2007 The akhand path was began by Guru Gobind Singh Ji. He appointed total of 25 ppl in the duty. 5 for the roll(misspelled) of Japji Sahib, 5 for the roll of Guru Granth Sahib Ji, 5 paraidhar/bodyguards/, 5 langri, and i forgot the the other 5's duty (i think it was to be sewadar) I have heard this in katha (many times) 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted June 25, 2007 Author Report Share Posted June 25, 2007 nimarta da daan bakhso ji, could you provide a historical source for this. Thanks. 0 Quote Link to comment Share on other sites More sharing options...
Malwe Da Sher Posted June 25, 2007 Report Share Posted June 25, 2007 anyluck with sources drawof 0 Quote Link to comment Share on other sites More sharing options...
chatanga Posted June 25, 2007 Report Share Posted June 25, 2007 i heard in the diwan of a sant of lamhe jatpura that there were 4 types of paath that started with the gurus: sehaj akhand saptah sampat this is in a taksal steek of Sant Gurbachan Singh. 0 Quote Link to comment Share on other sites More sharing options...
chatanga Posted July 7, 2007 Report Share Posted July 7, 2007 i will get the title of this steek 0 Quote Link to comment Share on other sites More sharing options...
Amriteshwar Singh Posted July 11, 2007 Report Share Posted July 11, 2007 The akhand path was began by Guru Gobind Singh Ji. He appointed total of 25 ppl in the duty. 5 for the roll(misspelled) of Japji Sahib, 5 for the roll of Guru Granth Sahib Ji, 5 paraidhar/bodyguards/, 5 langri, and i forgot the the other 5's duty (i think it was to be sewadar) I have heard this in katha (many times) * The other panjs singh sewa which you haev forgotten, will be doing the chawar sahib.* 0 Quote Link to comment Share on other sites More sharing options...
Guest Rajinder Posted April 21, 2023 Report Share Posted April 21, 2023 On 3/21/2007 at 7:17 PM, shaheediyan said: How some Sikhs have incorporated the Gurbani Raagas into the "time-cycles". By Jasdeep Singh DAY 6-9am - time period 1 (day 1) - Devgandari - Bairari 9-12pm - time period 2 ( day 2) Gujri Todi Suhi Bilaval Gound Sarang 12 - 3 pm - time period 3 ( day 3) Vadhans Dhanasari Maru 3 - 6 pm - time period 4 ( day 4) Maajh Gauri Tilang Tukhari Night 6 - 9 pm - time period 5 ( night 1) Sri Raag Jaitasari Maali-Gaura Basant Kedaara Kalyaan 9 - 12 am - time period 6 ( night 2) Bihaagara Sorath Nat-Naraayan Malaar Kaanrha Jaijawanti 12 - 3 am - time period 7 ( night 3) N/A 3 - 6 am - time period 8 ( night 4) Asa Raamkali Bhairaav Parbhati The note divisions are made as thus: a) Raags of the period 3 a.m. to 6 a.m. use Re and Dha. Raags of the period 6 a.m. to 9 a.m. use Re, Ga, Dha. c) Raags of the period 9 a.m. to 12 noon use Ga and Ni. d) Raags of the period 12 noon to 3 p.m. use Ga and Ni. e) Raags of the period 3 p.m. to 6 p.m. use Re and Dha. f) Raags of the period 6 p.m. to 9 a.m. use Re, Ga, Dha. g) Raags of the period 9 a.m. to 12 midnight use Ga and Ni. h) Raags of the period 12 midnight to 3 a.m. use Ga and Ni. It may be noted that there are three groups of ragas above: (a) and (e) go together; similarly ( and (f) may be bracketed while , (d), (g) and (h) form the third group. The difference between (a) and (e), however, lies in the addition of Ma (sharp Madhya) in the latter sung in the afternoon. GURBAANI RAAGS ARE NOT TIME DEPENDENT. THEY ARE JUST MOODS WHICH CAN BE SHOWN ANY TIME OF DAY OR NIGHT 0 Quote Link to comment Share on other sites More sharing options...
GurjantGnostic Posted April 25, 2023 Report Share Posted April 25, 2023 On 4/20/2023 at 9:13 PM, Guest Rajinder said: GURBAANI RAAGS ARE NOT TIME DEPENDENT. THEY ARE JUST MOODS WHICH CAN BE SHOWN ANY TIME OF DAY OR NIGHT Your caps are on friend. Bah wrong link Here's this anyway, it shows the various taal that do fit the written pattern of various Gurbani. https://www.searchgurbani.com/taal 1 Quote Link to comment Share on other sites More sharing options...
Guest Rajinder Posted June 16, 2023 Report Share Posted June 16, 2023 On 3/24/2007 at 2:32 AM, SAadmin said: you sure about that? :shock: Yes . He is Right. Practically speaking what is the purpose of Akhand Path. Guru Granth sahib ji was created so that a person reads it, understands it, and applies its teachings in his or her daily life. It was not created to perform a ritual of "Akhand Path" like Hindus. 0 Quote Link to comment Share on other sites More sharing options...
GurjantGnostic Posted June 19, 2023 Report Share Posted June 19, 2023 On 6/16/2023 at 2:04 AM, Guest Rajinder said: Yes . He is Right. Practically speaking what is the purpose of Akhand Path. Guru Granth sahib ji was created so that a person reads it, understands it, and applies its teachings in his or her daily life. It was not created to perform a ritual of "Akhand Path" like Hindus. I wish these topics were on the tabla rythyms not the time of day. Try and research tabla beats and you wind up with this same above chart over and over and over. And no drums. 1 Quote Link to comment Share on other sites More sharing options...
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