Rāg Yaman Kalyan

Left: Kalyan, ragamala (source: The raga guide).
Right: Uday Bhawalkar.

Along with our explorations of performance genres around the world, it’s always inspiring to return to north Indian raga.

Equipped with Daniel Neuman’s classic exposition of the changing social and historical background, let’s immerse ourselves in some fine recordings of the highly popular rāg Yaman Kalyan, exploring its pitch relationships and melodic nuts and bolts (see also Unpacking “improvisation”).

In my Beatles roundup I observed:

As with all musics, you can zone out or zoom in—or both; anyway, focusing on compositional artistry can enhance our appreciation just as much for the Beatles as for Mahler, the Uyghur muqam, or Chinese shawm suites.

See also Analysing world music.

The raga guide (Nimbus, 1999) always makes a useful manual for the framework, structural features, and vocabulary of raga. To remind ourselves of the degrees of the heptatonic scale:

Then, armed with the introduction (pp.1–13), we can consult the basic ascending and descending patterns of particular ragas:

So Yaman uses what “we” [Right you are—the Plain People of Ireland] would call a lydian scale, featuring the sharp Ma (our faa long long way to run!). In Yaman Kalyan the natural (low) ma, sometimes also heard as a fleeting, unstressed decoration of Ga, is said to be a feature distinguishing it from Yaman—though since aficionados don’t seem too fussy about this, I won’t be either.

Always relishing long alap preludes, I marvel at the constant variations of the master musicians, as they explore new connections between pitches and motifs—stages on their lifelong devotion to riaz practice (“scars, scorpions, and sleepless nights”, as characterised by Neuman).

It’s worth trying to sing along, anchoring ourselves with the Sa-Pa tonic-dominant drone (in tension with the often-stressed adjacent melodic pitches Ni and sharp Ma), and registering opening and cadential pitches of a phrase. As middle, low, and high registers are covered in turn, short motifs develop into longer ascending and descending phrases.

What’s great about the whole progression of these extended alap is that we are gradually coaxed into learning the melodic building blocks, so that by the time the faster, more ornate patterns begin unfolding we’re just about familiar with the scalar language. Recalling the Growing into music films, wouldn’t it be great if our kids could grow up learning to sing with this fluency in pitch relationships?! (Cf. flamenco palmas).

Dhrupad vocal versions make a fine starting-point, with their long, sublime alap, intimate and ecstatic. [1] Let’s focus on two performances by the great Uday Bhawalkar.

Of course, structurally and melodically they have much in common, and it would be instructive to compare them in parallel; but here I’ll content myself with offering a few signposts separately, only reminding you to zoom in on all the detail in between. So my very rough outlines below are based on prominent cadences—including the mukhṛā “refrains” of rhythmic repeated notes in a firm pulse. But the microstructure and ornamental detail is always to be savoured, with gamak embellishments and mīnd glides—as well as techniques (explained by Widdess) such as āghāt, “the onset of a pitch, whether by direct attack, or by indirect approach”, and anuraṇana, “resonance”, its prolongation and/or inflection up or down: [2]

It’s inspiring to see, as well as hear, this live performance from 2016, his expressive hand gestures complementing the contours of the melody:

Singing prescribed non-lexical syllables akin to mantra, he begins by exploring the building blocks of the rāg, expounding the relation of Ni to Sa, as well as sharp Ma and Re. From 3.49 he reaches exquisite sustained cadences on Ga, with some infinitely anticipated resolutions such as from Re up to Ga from 5.21—always placing it in the context of the scale, with the sharp Ma also entering the mix. From 8.23 he reaches hushed, ecstatic cadences on Pa—with one of many instances of “resonance” heard from 10.13.

Returning to the middle-register tonic Sa from 11.53, he builds up again to high Ni, eventually reaching top Sa at 16.19, always expanding our understanding of the pitch relationships.

As we hang on his every inflection, from 19.48, back around middle Sa he injects a firmer pulse, including mukhṛā refrains with rhythmic repeated notes. Continuing downwards, he generates longer phrases, often starting from Ga GaRe Sa…, in a long section with cadences on Ga, gravitating to Pa from 28.16; and then via Ni (from 31.48), up again to reverential cadences on top Sa from 33.44 (with another wonderful “resonance”!), setting off once more to explore the scalar gamut further.

From 37.47 he reinvigorates the pulse in the middle register; the time has come for more extended melodic phrases, always based in the structure of tonal hierarchies, with the pakhavaj drum entering around 41.04.

Dhrupad performances commonly end with an auspicious song; as Richard Widdess tells me, this one (from 57.25) evokes a bridal palanquin, based on a motif descending from Ni, in 10-beat sūltāl.

It’s also worth comparing this version by Uday Bhawalkar, just as wonderful:

This performance, using dynamic contrast, is again structured around long sustained cadences, as in the extended passage revolving around Ga from 7.12, leading to lengthy extended appoggiaturas from sharp Ma down to Ga from 9.00, eventually landing exquisitely on sotto voce cadences on Pa from 11.56. From 16.43 he extends the range further upwards, revolving around high Ni before reaching the high tonic Sa at 18.51.

By 21.45 he returns to the lower register, introducing a firm pulse setting forth from repetitions of Sa, reaching low Sa by 24.45. Returning to the middle octave, by 27.07 he is exploring around Ga again with the new metrical element, wonderful quaver passages from 28.23 building to cadences on Pa and (from 32.38) on up to Ni, eventually landing again on top Sa at 34.21.

From 36.41 he sets out once more in middle and lower registers, with quirky nomtom passages in faster quavers, building long phrases from 40.28 on a refrain centered on Ga, going on to cover the whole gamut; from 49.55 the discreet pakhavaj, in 16-beat tintal, subtly supports his increasingly ornate (but always melodious) flourishes. This main section ends with a brief slow free-tempo coda from 57.39, reaching a cadence on the tonic Sa.

He ends (from 58.54) by singing a dhamar song in praise of Krishna, for the Holi spring festival, in 14-beat dhamar tāl (5+2+3+4)—not easily identified for outsiders like me.

For more from Uday Bhawalkar, see here.

And still with dhrupad, here’s Ritwik Sanyal, supported by his son Ribhu, in 2014—the first 48’ unmetered, with pakhavaj accompanying the concluding song from 50.18:

Wary though I am of hippy orientalist romanticising, these renditions lead me back to the reflections on mystical sound by Inayat Khan (n. 1 in my post on his daughter Noor).

* * *

Morgan Davies (worthy custodian of my sarangi) guides me to an exhilarating metered version by the fine female singer Mogubai Kurdikar:

Turning to instrumental versions, back in dhrupad style, Morgan again led me to a profoundly meditative live performance on rudra vina by the great Zia Mohiuddin Dagar in 1990—his last year: [3]

On rudra vina the low passages (e.g. from 3.27) have a particular intensity; after introducing a regular pulse from 40′, he again explores the low register from 44.35.

Indeed, we can compare this rendition with his studio recording (also from 1990) on the classic Nimbus CDalap followed by metered jor and jhala from 40.35:

In the latter, just one instance of how his exposition of the scale is complemented by mastery of timbre: for over seven minutes from 24.00 he explores all around the sharp fourth Ma, contemplating it in wonder with a varied range of right-hand attacks and left-hand glides, at first tending to fall back to Ga and then revealing it as a step upwards to Pa (cf. the passage I mentioned from 9.00 to 11.56 of Uday Bhawalkar’s second recording).

We can also compare this live performance in 1982:

Among a multitude of sitar versions, I find myself most enthralled by Nikhil Banerjee. I’ve already featured his inspired performances of Kafi Zila (minor), Malkauns (anhemitonic pentatonic), and Marwa (a challenging yet bewitching “A major over a C drone”?!)—YAY! There’s my crash course in raga!!! And now, Bhairav and Bharavi too…

So here he is playing Yaman Kalyan (joined from 31.24 by a tabla player who may not actually be Zakir Hussain):

Wonderfully melodic, to my ears Banerjee sounds even more expressively vocal than the vocalists. He favours quite extended phrases from early on, often framing sequences of regular quavers with initial and cadential phrases of three or more repeated notes: x x x —. And he soon introduces the jor metered section, with exquisite explorations of low and high registers. I relish the low passage from 13.36, with ecstatic long phrases from 15.45 and 19.46—a constant flow of invention. From around 15′, as the pulse becomes ever more regular, he already becomes rather virtuosic by around 24′, but he’s never merely technical: melodically and rhythmically he always remains creative. From 31.24, starting with a more restrained tempo, the tabla accompanies gats in 9-beat matta tāl (4+2+3 beats—cf. Taco taco taco burrito!) and then 16-beat tintāl, rhythmic drive now taking precedence over melody.

And here’s Nikhil Banerjee again, playing Yaman with Anindo Chatterjee—alap and jod again followed by gats in matta tāl (from 30.50) and tintāl:

By now, like me, you may want to listen to all his renditions of this and other ragas on YouTube. Alas, Banerjee died in 1986 at the age of only 54 (cf. the end of my post on Coltrane).

On sarangi, Nicolas Magriel’s fine website has many examples of Yaman. I find Sultan Khan, this time with Zakir Hussain for real, quite distinctive:

By contrast with Banerjee, at first he mainly stresses Ga, Re, and Ni, and even later the sharp fourth Ma is rather less prominent. His exposition is more florid than the dhrupad versions; an ecstatic high passage from 13.12 leads into the metered section with tabla from 16.22.

For the related rāg Maru Bihag, see here.

* * *

As a non-specialist, I can only scratch the surface of all this, and that’s kinda the point: if I can begin picking up these clues, then so can you. I’m finding the versions of Uday Balwalkar, Zia Mohiuddin Dagar, and Nikhil Banerjee most inspiring models to begin learning from. Anyway, these performances, all very different, make a great introduction to the infinite art of raga.

In the words of a Classic FM announcer,

It doesn’t get much better than that. Or does it? Give us a call.

With many thanks to Richard Widdess and Morgan Davies

[1] Further to Neuman, for the social context of the dhrupad revival, see Richard Widdess, “Festivals of dhrupad in northern India: new contexts for an ancient art”, British journal of ethnomusicology 1994.3.

[2] As a taster for the definitive study Dhrupad: tradition and performance in Indian music (2004) by Ritwik Sanyal and Richard Widdess, the latter’s “Involving the performers in transcription and analysis: a collaborative approach to dhrupad” (Ethnomusicology 38.1, 1994) takes rag Multani to illustrate the rich fruits of analysing alap, with detailed attention to the performer’s vocabulary (e.g. the instructive transcription on p.63).

[3] The timbre of the rudra vina rather reminds me of the Chinese qin zither, almost making me wonder if the lost art of improvisation therein might have sounded like this—all the more in view of the scalar variety of Chinese music before the Song dynasty… “But that’s not important right now“.

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