V.P.Dhananjayan buys Madras Music Academy’ BEST BHARATANATYAM ARTISTE AWARD for Madhavi Chandran! (Madhavi Chandra)

Madhavi Chandran

She got the first prize in Mohiniyattam at Kerala’s school youth festival and went on to get Balasri as Mohiniyattam dancer too. Curiously enough, Madhavi Chandran failed to get anything in Bharatanatyam at both events. Who would have expected the Music Academy’s committee to award her the first prize of their coinage? But miracles happen, especially if the young shrewd girl says she aspires to do her postgraduate studies not in dance but in… political science, following the path of Jayalalitha and Rukmini Devi.

In order to reduce the audience who may wonder by what miracle just 10 contestants were “shortlisted” out of 400 applicants, the schedule of the secretive Spirit of Youth contest is no longer published anywhere, nor the names of the judges are made public. What is announced, however, are only the “results”: the title “winner” (the highest bidder). Like the voting results in the Ivory Coast, the organizing committee, it seems, has overruled the judges’ secret marks. The judges don’t know how their marks were counted, or who counted them. Moreover, if the marks were made public, the judges would risk losing any remnants of respect in the dance community.

Here is a convincing and simple proof of criminal negligence of the editor of Narthaki.com, and the illustration of the level of corruption (and a total lack of professionalism) at the Madras Music Academy’s dance competitions:

Madhavi Chandran

Madhavi Chandran

“Madhavi Chandra, a student of Bharatakalanjali (The Dhananjayans) and Regatta Cultural Academy, Thiruvananthapuram ( Girija Chandran), has won the prestigious Madras Music Academy’s BEST BHARATANATYAM ARTISTE AWARD (Spirit of Youth award) for this year. She will be performing on the inaugural day of the Madras Music Academy’s annual Art festival 2010-11.”

The well-known fraudster V.P.Dhananjayan, whose MBA degree helped him to set up a mass production of half-baked “Bharatanatyam” (utterly stupid NRI and outstation dancers whom he “teaches” a few days in a year in a fake “gurukula” system), does not have time to teach them even correct mudras!

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Differences between classical Indian dance styles in terms of Natya Shastra, Tantra, calligraphy, mechanical engineering and psychiatry. Bharatanatyam styles & Bharatnatyam schools & Bharathanatyam dancers

Can you tell if these flowers are live or… latex?

This is the uncensored draft (still being updated) of the article posted on Narthaki.com.

The topics touched in this article will be:

  • Padma Subrahmanyam’s elucidation of Natya Shastra’s Recakas
  • Role of Recakas in producing Rasas
  • What makes the dance attractive, beautiful and interesting
  • Kaisikivs. robotic movements in terms of mechanical engineering
  • Why classical Indian dance proper is a solo dance
  • Laya and 22 Sruthis
  • Why Bharata Muni didn’t allow men to sing (and the proof that most dancers and rasikas are actually deaf)
  • Lines of power, and why Anita Ratnam is fond of her Tai Chi classes
  • Anga Suddham, modes of movements and calligraphy
  • The Tantric explanations of everything in terms of 3 gunas, 5 elements, the vrittis and more
  • Difference between true art, factory-produced merchandize, and garbage

In her book on the Karanas, Padma Subrahmanyam boldly attempted to pinpoint what is dance and what is not. She builds much of her explanation around the term Recaka. To give you an idea of what the mind-boggling variety of, for example, the Pada (feet) Recakas alone include, these “may utilize the space on the sides, move forward, slip or glide, waver, quiver, shake, proceed, turn away, swerve, sway, get pushed, jerk, slide, raise, lower, draw, release or whirl“.

Padma Subrahmanyam says, though, that Recakas “cannot be enlisted or enumerated“. She also uses the terms Prthagbhava (clearly/sharply outlined) and Valana (smooth/blurred) components of movement saying that a performance that makes use of both masterfully “can never be boring even for the uninitiated“. All this makes sense, while I am yet to understand her identification of Anga Suddham with Prthagbhava alone.

Alathur Vijayakumar, the founder of Kalavardhanis, thought he discovered America when he said that he arrived at a formula that detects the “presence of grace” (or rather, the presence of life) in a particular dance sequence. Any robotic movement (which the break dance or army soldiers marching seeks to emulate) can very accurately be described in terms of velocity (V)  and acceleration (V²) and jerk (V³).

Padma Subrahmanyam says, “…if the intensity [of movement] is constant, the actions suffer a lack of variety.The lines may be defined, lucid and distinct in every action with clarity even in the divergence of the movements. In such a convoy of actions, every movement follows disconnectedly, without getting dissolved into one another. Hence there is a danger of killing grace” . She says that the word Valana signifies that “each movement glides into another in a graceful manner“.

The famous guru Muthukumaran Pillai had “no patience for stiff, angular, sharp-edged or what he called “violent” movement: he wanted the movements to be firm, yet appear to be effortless. Then, in nritta sequences he insisted that the termination of one adavu pattern and beginning of the next should be marked, not by a blunt break, but by a gentle overlapping which should accentuate the continuity of the rendering”. Ironically, Rukmini Devi Arundale was one of his students.

 

Any psychiatrist or graphologist will tell you that if the letters in your handwriting are not connected, it means you think incoherently, and you have a good chance of becoming a schizophrenic in the future. Exposure to the schizophrenic dance performances is tantamount to eating food full of chemical pesticides.

Super-compex task for advanced dancers:

match each of these 3 words with a video below



The organic movements full of life, especially the kaisiki (graceful feminine) type movements (dominant in Odissi, Mohiniattam and  Kuchipudi), are extremely complex and each is unique (just like every live flower is unique) as the expression of the dancer’s manodharma. Their presence in dance can only be approximately described in terms of infinite number of components: V, V², V³,…, V∞ , and the speed graph will be way too complex.

The slight deviations from the impeccably “perfect” computer-generated standard are inherent in classical Indian dance. The deviations that create beauty are predominantly Sattvic, though, depending on the character, they may contain a good dose of Rajas. The ugly deviations are the results of the dancer’s laziness or inability to follow the proper trajectory (Anga Suddham). These are the Tamasic deviations (look at the 3 words “Dance” again).

Now, there are some politically incorrect and undemocratic conclusions that the senior dancers who hate Bharata Muni will abhor. Even if you are born with the Sattva as the dominant component of your (“Brahmin”) nature, your body, emotions and mind will be more Rajasic in the teenage years, and will be gradually more and more Tamasic as you grow older. (Yoga is the only method of changing this tendency). Our ability to understand, to remember, and to learn something new depends on the amount of Sattva in us.

I find it very amusing when the “senior” dancers dare to say that they somehow “explore the Sringara rasa” even though their recitals are devoid of many of the 10 kinds grace of the Sahaja type and of most of the 7 of A-yantaja type, all of which are part of the Valana-rich Kaisiki and all of which, according to Bharata Muni, can be found in the movements of the young women only. A very interesting element of beauty is among the 10 Sahaja graces: Vicchitti (dishabille) is “the great beauty that results from the slightly careless placing of garlands, clothes, ornaments and unguents“.

Why is the classical Indian dance proper a solo dance? Factory-produced latex flowers can be compared with the dance styles that are suitable for group performances where the dancers perform identical movements at the same time. To achieve the perfect “synchronization”, the movements have to be as plain (“perfect-shaped”) as the latex orchids (or one of the 3 words “Dance” on the right). Live flowers are never perfect-shaped and never have “geometric” appearance. If you are half-blind, the easiest method of detecting latex flowers is to smell them. No fragrance, no rasa. (Make sure the smell is not coming from your own hair where you had poured half a bottle of expensive perfume). “Recakas impearl the Nritta, make it shine and cause a complete aesthetic satisfaction”, says Padma Subrahmanyam. Recakas are like spices in food. Well, the food has to be bland enough to please the western palate.

In Tantra, the square represents the angular, robust and firm element of earth and Muladhara chakra. The rounded silver Moon crescent represents the element of water: cohesion, smoothness and life and… sexual energies of the Swadhisthana chakra. Swadhisthana is associated with emotion, which means that the dance without Valana is devoid of emotion. And because one of the 6 vritti petals of Swadhisthana represents affection, it means that the dancer who does not develop the Swadhisthana will have a big problem attracting the rasikas, especially the young rasikas of the opposite sex. As Swadhisthana is positioned higher than Muladhara, it means that the movements, before being expressed in the physical body, have to follow the movements of the subtle body (this is why Anita Ratnam is fond of her Tai Chi classes and will explain to us how body movements are supposed to spring from Tan Tien). Essentially, the Tai Chi movements are based on the principle of the least resistance, as the prana (Chi) “flows” throw various nadis like water flows around the stones in the river. The western (earthly) materialistic culture considers only the physical (sharply defined) body (sthula sharira), so their reliance on the muladhara techniques is obvious. Performing the Kalakshetra-style adavus will make you tired, while performing the adavus (at the same amplitude and speed) in the styles that follow the “lines of power” will energize you.

Padma Subrahmanyam compares the Recakas with Gamakas of

Karnatic music, and says that the “Gamakas are the very life of the Raga”. Referring to Bharata Muni’s 22 Sruthi (microtone) system, she says that the “Gamakas are caused through a webbed state of the microtones, built on the semi-tones and tones of the musical notes”. Have you seen many dancers whose laya is so good that their Recakas follow the microtones too?

If body movement can be described by a speed graph, the music is represented by its sound wave graph. Before you read on, you should define the distinction between music and noise, and between singing and shouting. (hint: analyse the sound wave graph).  The graph for the violin will be much more plain than the graph for veena, the instrument essential for learning gamakas in the vocal music . If Saraswathi holds a veena (not a violin, electric guitar or sax) in her hands, it’s because it is the veena that is most suitable for accompanying the Recakas. The arrival of the budget electric amplification greatly reduced the popularity of the veena, as the sound coming from even the best loudspeakers in the Chennai sabhas blurred the music beyond recognition. After the age of 40, normal people become so Tamasic that they can’t hear anything above 14 kHz. The aging rasikas (except the ones who daily try to exercise their ears!) grew hard of hearing and came to prefer the Italian violin.

While there is software that can impeccably mimic any male voice, there is no software that can analyze and generate a female voice. If the male voices relate to the consonants, and the drums, the women’s relate to the vowels, are far more complex, loaded with far more subtle nuances and shades of feelings. After all, isn’t the world of emotion the woman’s world? Bharata Muni explains that “Though men know the rules of singing in their traditional characteristics, their songs being devoid of sweetness, do not create beauty.  (XXXV, 35-36). “Generally, songs are suited to women, and recitatives are suited for men… The good quality in women’s recitation and sweetness in men’s songs should be considered as an acquired skill, and not part of their in-born nature. If men lead [in songs] and the songs possess good characteristics, but have no sweetness, then these impart no beauty… There may be [allowed] a loss of proper note in women’s songs and playing of musical instruments. But this will not be sweet to the ear in case of men” (XXXII, 503-511). Sounds quite discriminatory, doesn’t it? Note, Bharata Muni keeps saying that “The singer should be of a young age“.

Swarnamukhi’s illusory rise and painful downfall: a would-be devadasi that failed her God. Swarnamukhi: the pitfalls of Bharathanatyam/ Bharatnatyam / Bharatanatyam career

Swarnamukhi

In this post you will find answers to the following questions that you may have after watching her video  interviews (the transcripts are inserted in red):

  • the difference between a true Bharatanatyam dancer and a clown
  • what happens when karanas are attempted to be mimicked by shallow-minded acrobats
  • the destructive influence of the vulgar audiences and the consequences of mingling with politicians (supported by quotes from Manu Sutras)
  • superficiality of the  fake “Hindu gurus” from America
  • how Swarnamukhi’s imagination produced an image of Jesus who asked her to be a celibate devadasi, and how she rebelled against God
  • the curse: immediate genetic effects of this rebellion (deformation and degradation of the body)
  • celibate vs married life: beware!

Ironically, Swarnamukhi is still listed on Narthaki.com among “Performing Bharatanatyam Artistes in Chennai”:
Swarnamukhi

113, Santhome High Road
R A Puram, Chennai 600028
Ph: (044) – 24942243

Malaysian police have arrested nine Christians accused of trying to convert Muslim university students – a serious crime punishable by prison in this Muslim-majority country, a lawyer said today.


There was a longing for something in me… I didn’t know what it was… but no matter how much I danced, howmuchever fame and popularity I got, that didn’t give me the ultimate satisfaction
“.

Here Swarnamukhi Veronica Kona explains why so many film actresses suffer from chronic depression and some commit suicides: the more you try to please the vulgar audience, the further away you move from your soul’s goal : the inner peace and bliss. Devadasis were supposed to dance for the gods, unwatched by human audience. Entertaining VIP’s and politicians, drunk western spectators smoking cigars, you are running the risk of moving in the opposite direction, filling your heart with emptiness and restlessness.

There are exceptions, of course. When Sukshma Swaraj was asked what she remembers most from a visit to one town, she said, “It was the Bharatantyam performance by little children that touched me most“. Some remnants of human soul have a chance of survival even under the crocodile skin of a veteran politician. Manu Sutras confirm it:
A king is declared to be equal (in wickedness) to a butcher who keeps a hundred thousand slaughter-houses; to accept presents from him is a terrible (crime). He who accepts presents from an avaricious king who acts contrary to Dharma, will go in succession to the twenty-one hells. Learned Brahmanas, who know that, who study the Veda and desire bliss after death, do not accept presents from a king.

In contrast to Swarnamukhi, Alarmel Valli, who married former Director-General of Doordarshan (just as Rukmini Devi married a much older man…)  put it this way, “Despite all the progress, a single woman’s status is still not a happy one...“. She says,  “I tend to be rather skittish about being politically correct for the sake of being politically correct. I choose my themes because they move me, or touch a chord in me – themes that are universal

So, what is “politically correct”? Something that the influential people around you want you to do! The pressure from the outside. “Performing a dance before the Pope at the beginning of your dance career will surely land you up in Lok Sabha”, said Vijayantimala, remembering Rukmini Devi.

Swarnamukhi was such an imaginative dancer – who never even thought of getting married! – that she had a dream of Jesus Christ being so impressed with her acrobatics and folk dances that he was trying – in vain – to persuade her to become a devadasi and a sanyasini:  “In my dream He revealed Himself so beautifully through Isaah 54, 5 and 6: “Your Creator is your Husband“, he said. “The Lord of Hosts is His name, he said. “The god of the whole earth shall he be called”. Well, do real gods need to quote any old texts, or are they no better than your local professional preacher whose salary is paid by a US-based church?

Anyway, Swarnamukhi cursed Jesus, the dead quotes from the lifeless Bible, and swore that she would rather marry an idiotic karate master than become God’s wife. “I can make my husband do any stupid things, but how can I push God around?”, she wondered? Naturally, Jesus, seeing such recalcitrance, swore and cursed the stupid Swarnamukhi as she tried to call him “father god” instead of “my beloved Husband”.

Padma Subrahmanyam suggested, “She didn’t have the brains to divorce as quickly as she married!”. Swarnamalya adds, “If you divorce too late, you will acquire the same shape as I have”. Leela Samson (still single and available), Kalakshetra’s Director,  seeing Rukmini Devi’s “marriage”, puts it non-denominationally in an innovative way: “You don’t need to be a Hindu to be a modern devadasi”.

Alarmel Valli would probably suggest, “Swarna and her husband could live in different cities, and she could visit him once a month”. Shobana, or rather THE Shobana, a well-known expert in men, said, “There is no point marrying. All men want only one thing from a woman, and they are all the same in this thing, and they soon lose interest in you after they get it. Believe me, I have a vast experience. If you need money, just get engaged to a rich suitor, get a few crores worth of gifts, and – for decency’s sake – part your ways with at least a few tears in your eyes. Keep the gifts, of course. If you want a child, just adopt a beautiful girl like I have done.”  Malavika Sarukkai adds a contemporary theme: “You could marry a tree, for example, and be happy. At least pretend to be so. Otherwise buy yourself a dog”. Narthaki Nataraj has another idea which is too outrageous to be published here.

Swarnamukhi’s failure was triggered by empty awards from politicians and the typical American NRI superficiality:

..the sage (Satguru Sivaya Subramuniyaswami) from America, was given awards from all the major spiritual centers in South India, which he visited in person. He also arranged for India’s greatest Bharata Natyam dancer, Kumari Swarnamukhi, to dance in the 1,000-pillared hall at Chidambaram Temple in Tamil Nadu. Her performance was the first in hundreds of years and marked the return of the sacred dancers to the temples from which they had been banned for so long.

Remember, the awards, titles and attentions from the VIPs and politicians, especially the American “Hindus” and the European Christians – who have no idea of what Bharatanatyam is about and don’t give a hoot about the fifth Veda! – is the poison for a Bharata natyam dancer.

One thing, however, may disturb Swarnamukhi’s mind. What if the recession will reduce the opulent flow of the green American dollars from IIBT in New York that have been lavishly financing her and her husbands preaching careers at the institution that offers Doctorate of Divinity? 🙂 Ironically, on http://wordoflifeindia.org/swarnamukhi.htm they seem nevertheless very fascinated with her acrobatic photos. Every Christian will be proud of divine Bharatanatyam dancers.

The illustration how deep the Christian ideas – where all “dancing” is associated solely with the desi (folk) dance – penetrated into Hinduism is here:

Back in the 1800’s a lady approached a revival minister and asked him, “Minister, if I receive Jesus do I have to give up dancing? All of the other ministers I have asked this question have told me that dancing is a sin and I must give it up to be saved”

This wise old minister responded,”They were wrong! You don’t have to give up anything when you are saved. Just repent of the things that you feel are sinful and ask the Lord Jesus to come into your heart and save you and don’t worry about dancing.”

She replied, “Oh that’s so wonderful. I love to dance and I don’t see anything wrong with it. Would you lead me to the Lord in prayer right now sir?” He did this rejoicing with her and about 6 months later when he was back in town again he encountered her again. She came up to him and said, “You know sir, it’s a funny thing but I don’t enjoy dancing anymore so I don’t want to do it anymore. Did you know that this would happen to me?”

“Yes,” he replied, “I wasn’t lying to you when I said that you did not HAVE TO quit dancing to be saved. But I suspected that once the Holy Spirit had His way within you, you probably would not want to do it anymore.

[Youtube=http://www.youtube.com/watch?v=eGxsCJ8vaYU&#t=0m06s&w=320]
This video explains how Bharatanatyam dancers are affected by humanoids bustling around them

Roses and Thorns: the thorny facts in “Bharatanatyam competitions: lessons from Concern India”. Narthaki.com and political correctness in the Bharata natyam world.

Bharatanatyam competitions, Concern India and political correctness.

We will analyze and comment upon a curious write-up by Meenakshi Ganapathy that appeared in Roses and Thorns and was evidently irritating some dance VIP’s for 3 weeks. So much so that it was just recently deleted (luckily, Google saved a copy of it 🙂 ) by the politically conscious Narthaki.com editor. We will also refer to the excerpts from the messages several people sent us about this event.

This topic is related to some of our blog’s previous posts: this one, this one , this one and this one.

The competition started a bit late, with probably 30 spectators most of whom later appeared on the stage: the functionaries, the judges, the musicians, the parents, fellow dancers, and a few stray individuals in Narada Gana Sabha’s main hall.

The competition was not announced in the press. A private event?

A representative of Concern India made a brief introduction, dwelling on the NGO’s work and urging (the 30 spectators?) to contribute to its charitable activities and sponsor Bharatanatyam performances.

Each participant in the preliminary round had to pay Concern India Rs.3000, making it one of the most profitable Islamic charitable activities in India. Of course, Concern India themselves do not sponsor any Bharatanatyam-related performances. Why? Well, why would the Muslim man who was in charge of organizing Concern India’s Bharatanatyam competition in Chennai be seriously interested in promoting Bharatanatyam instead of trying to make even more money (“raise funds”) from dwelling on the necessity to addresss the material needs of the poor Indians. Forget about the Vedic culture and the Hindu spirituality. Allah akbar! Next time if some senior Bharatanatyam dancers organize a psalms recital contest, don’t be surprised.

The dancers, 95% of whom arrived on motorbikes, many of which had 3 riders, have had a hard time trying to sponsor themselves, as Concern India‘s Bharatanatyam competition required them to be able to afford to bring a live orchestra for the solo recitals. Remarkably, the group performances were miraculously exempted from this highly charitable requirement.

The group performances hardly had to do anything with Bharatanatyam.

Before the competition started, a representative of Concern India announced to the dancers that after each solo performance “the judges would speak, give their comments and ask the dancer questions.” The judges in the final were the same (!) as in the preliminary round: Madhumati Prakash, Rajashree Vasudevan and Dakshayani Ramachandran. Why they could not produce any comments on the solo recitals is up to you to guess.

We guess they are just dumb! 🙂 Or just afraid of the political repercussions. The fact that Concern India could invite such a sec0nd-rate dance guru as Rajashree Vasudevan speaks of the profile of the competition.

The preliminary 3-day elimination round held in November promoted, according to Chitra Visweswaran, “quite a few dancers” (she probably meant the number of the dancers in the groups) to the final competition held on 23 January. At the preliminary itself, out of the astonishing 10 applicants in the sub-junior (below 10) division, only 2 were deemed worthy of dancing in the final: Simran and Aishwarya Raman (of guru Divyasena). It was Simran who danced the first on 23 January, and it was Simran who got the 1st prize. As you could have already figured out, the second prize went to Aishwarya, who was so significantly less impressive that led to the humorous speculations that the first prize winner could have been decided upon in the preliminary round itself.

It’s a great idea to have a competition where there are 2 contestants in the finals and 2 prizes! 🙂 Curiously, Simran and Aishwarya met at another competition with the same outcome.

The two solos of the youngest contestants were followed by a most baffling mix of solos and group performances in no special order. Was it indeed on a “first-ready first dance” basis? Shuffled like a stock of cards, the order of these performances was presumably to confuse the judges so that they would not be able to remember (for any meaningful comparison) the performances of the contestants in the same age division. Of course, the order did not matter if the prize winners were determined in the preliminary round itself.

The third was Poornima (of Anusham group) who was quite proficient in her rendering of “Padma Ananda Dayinee,” especially in the passage describing how the snake’s poison was coming down in ashes. Sudharma Vaidyanathan (of guru A Lakshman) was dancing leisurely and error-free, mostly due to the fact that the choreography itself was not at all intricate or demanding. The more plain, the better? Nevertheless, she was somehow allocated the second prize in the junior (11-14) division, which had another 3 contestants beside her. A very “big” competition indeed.

More and more people come to know Sudharma as the daughter of Chella who does all videography for… the judges who… like A.Lakshman very much. 🙂 Leaving the sarcasms aside, Sudharma was a remarkable dancer 2 years ago, and was the only one in A.Lakshman’s school who was dancing with grace. Unfortunately, the health problems and A.Lashman’s Kalakshetra-like schooling left very little of the former – graceful, lively and expressive – Sudharma… How fast life changes us… Not to the better…

The stiff-bodied and frozen-faced girls who want to dance like a man, or rather like a soldier (with the marching soldier’s expressions attached, of course) will like A.Lakshman as a guru. What happened to K.J.Sarasa’s “Vazhuvoor style”? Well, just as she did not want Urmila Sathyanarayanan to unlearn the Kalakshetra style, she just let A.Lakshman to do his version of Kalakshetra too.

Curiously, the solos in the junior and the senior (15+) divisions were supposed to last for 10 minutes each, but some dancers were – for an unknown reason – allowed to dance for over 15 minutes, while other dancers’ performances were cut immediately after 10 minutes had elapsed, by completely switching off the stage lighting. Sudharma’s was followed by Divyasena’s group performance of some kind of fusion or modern dance. The group’s 11 dancers found it a bit hard to move (leave alone dance) when lined across the stage in one row. The smallest, Aishwarya Raman, was given the central role, although Nikita would have certainly been a better choice.

Next there was Subbalakshmi of Anusham. She surely did deserve her second prize in the senior division for her impeccable rendering of Shakti Kautuvam and a thillana, leaving some contestants wondering why they had not been told that they too could include 2 fragments rather than one continuous passage from one item. The 7th slot was Revathi Ramachandran’s ballet full of folk dance, Dayinee. Out of the 5 dancers, the only one worth mentioning was Darshana.

The status of Concern India’s competition is illustrated by the fact that Revathi Ramachandran’s own daughter did not even bother to apply!

It was followed by Sai Swapna’s (of Anusham group) recital. It was already 7.30pm, and the auditorium was filled by at least 200 people by that time.

Next there was S Sahana’s (who recently joined Roja Kannan’s school) impeccable performance of the varnam “Nee Inda Maye.” Sahana had a mobile face and smooth expressions that changed each other seamlessly and naturally. Her style of nritta was very crisp. Every simple nritta step involved a visible and sharp movement up and down, which was well coordinated with the movements of her chin, her eyes and eyelids. Sahana was given the first prize (just as in the 2008 Natyarangam’s competition) in the junior division.

Narthaki.com ‘s editor attached Saatvika’s comment:

“Oddly enough, in the Concern India competition the first was again Sahana and the second was Sudharma”.

If you are looking for a perfect Kalakshetra-style dancer, see Sahana 🙂 In other words, if I am to write about a Kalakshetra-style dancer, it will be her.  This virtuoso is capable of moving from the super-sharp movements to the ultra-smooth, and in this sense her range of movements is extraordinarily wide.  Even if some dancers did not like her hopping manner of walking on the stage, such sharp vertical up-and-down movements actually accentuated each beat of the cymbals, and kept the audience spellbound. Compared with her, the other dancers dance as if they were trapped in a quagmire! 🙂 Her neck moves very interestingly too.

Perhaps she deserved it. Or perhaps it should have been given to the 10th contestant, Harinie Jeevitha, who attempted a much harder job to do as she was performing very demanding nrittas, peppered with the most complex moves and karanas that one hardly ever gets to see in Chennai. Well, Harinie’s performance was not as error-free as her videos on YouTube would suggest: the sheer complexity of this highly demanding choreography requires more practice.

It should have been clear that any inclusion of karanas in the choreography will be considered as an error! This is the reason very few Bharathnrithyam dancers ever participate in the Bharatanatyam competitions. The 3 judges have never even read the Natya Shastra, leave alone attempt to do some difficult karana!

Funny enough, if a CCRT scholarship examinee recites the viniyogas in the Natya Shastra-prescribed way, it will be counted as a mistake, because the folkish “Bharatanatyam is supposed to be” performed according to Abhinayadarpanam, not according to Natya Shastra.  This is how our “classical” dancers betray our ancient heritage – and they have the cheek to praise the Natya Shastra in public at the same time! What a hypocrisy!

Sridharini in the senior division (of guru Revathi Ramachandran) was the 11th participant, and she proved that even the worst contestant can still get the first prize. Her performance was followed by Anusham group’s fusion dance dedicated to Shiva and Shakthi, where one dancer, Sulochana, deserves a special praise. The masala fused together modern dance, Bharatanatyam, Odissi and god knows what else. The 13th was a very decent recital by Shivani (of guru Revathi Ramachandran) who was placed the 3rd in the senior division. The 14th was Padmaja (of guru Divyasena) in the junior division who presented keertanam “Om Kara Karini” in a graceful manner, although the skirt costume limited the scope of her nritta. It was the same K.Padmaja who was awarded the 2nd prize at the Indian Fine Arts Society’s competition 2 weeks ago. The competition’s last solo was a very interestingly choreographed Sadaksharam kautuvam performed by the 16-year-old Sruthi Kalyana Sundaram (of guru Manimekalai Sharma), ably assisted by excellent beats of the mridangam. The choreography was very sophisticated and involved frequent use of fast, full-range attamis that blended harmoniously with everything else. Sruthi was masterful in her presentation, and stood above all other contestants in the senior division. Unfortunately, guru Manimekalai Sharma is hardly known even in Chennai.

Last year I wrote about Sruthi in this post. Despite some minor imperfections in her mukha abhinaya, she is surely one of the top dancers in her age range, and the originality of Manimekai Sharma’s choreography could certainly not be appreciated by the 3 dumb judges who are considered as some of the worst choreographers in Chennai.

As recently as 3 years ago Sruthi was listed among Srekala Bharath’s students. So, what happened, may we ask? A possible reason may be that Srekala’s choreography is relatively plain, maybe too plain for Sruthi’s taste, but would be just fine for the 3 dumb judges who would be just scared of Srekala Bharath’s political authority too.  Will you trade an opportunity to learn some interesting Bharatanatyam from an unknown but talented guru for an opportunity of winning a useless prize? 😦 Most dancers would not… 😦 Well, it seems even under Madurai.R.Muralidharan she was quite a performer even 5 years ago:

SN’s was the last group performance that had a larger share of elaborate Bharatanatyam proper than the previous groups’ items. Most of the dancers, among whom was Harinie Jeevitha again, were admirable, the costumes and accessories were very impressive. Not surprisingly, SN got the 1st prize for its ballet. It was also not surprising to hear one of Concern India’s representatives explain that, “ethically speaking,” it would be wrong to give more than 2 (out of the 4) first prizes to the same school.

The award function started at 9.30. There was a speech by Chitra Visweswaran who was praising the efforts of Concern India and was urging everyone to support its activities. It was quite different from a “speech” by a differently abled gentleman from Concern India when the audience could not understand a word.

“Helping people help themselves” ran the slogan through a huge backdrop just under ‘Concern India.’ How helpful was this competition for the dancers? And how seriously was Concern India taking the dancers’ concerns? If fewer and fewer Bharatanatyam schools care to come and showcase their best students at Concern India’s competition, does it reflect how much importance the dancers attach to this event? Well, if the Blue Cross, Coca-Cola, the Communist Party of India, or the ICICI bank were to hold their own Bharatanatyam competitions, how many dancers would apply?

Bharatanatyam: “maintaining a competitive edge”! Bharata natyam dancer Harinie Jeevitha and the Natya Shastra’s karana’s. Is Bharatnatyam a classical Indian dance or folk? Bharathanatyam in Chennai

Bharatanatyam styles: winning the war for the spectators’ attention? The competition in the Bharata natyam field reaching its heights.

Bharatanatyam
bharatanatyam
Bharatanatyam

In the past 10 months as many as 85 (!) visitors to my blog bombarded me with their messages, writings, links and requests to post articles on various upcoming Bharata natyam dancers of the younger generation. As most of these visitors asked about Harinie Jeevitha , we decided to dedicate some space to this famous teenage virtuoso who not only reached the heights of popularity among Chennai rasikas and Bharatnatyam dancers but became ubiquitous on the Internet – even more than Medha Hari. Apart from various blogs mentioning Harinie, such as this one, Narthaki.com recently published another review of her recital (there was one last year) which we will quote and comment upon first. Following Sangeetha’s example who prefers simply to re-post what she finds elsewhere…
Well, tomorrow, we will add more comments and try to find out what makes her so successful.

Review from Narthaki.com:

Why do most dancers performing in early January see nearly empty auditoriums? The 7th of January offered 11 dance programs (apart from quite a few music concerts) taking place at the same time. There were solo Bharatanatyam recitals by Malini Srinivasan, Priya Venkatraman, Suma Mani, Shradha Balu, a ballet by students of Ranganayaki Jayaraman, a group performance by students of Parvathy Mohan, another by the students of Swaralaya, yet another by dancers of Bharata Kalanjali, a Kuchipudi recital by Deepika Reddy and
an Odissi performance by Sujata Mohapatra. The 11th dance program was a Bharatanatyam solo that, surprisingly, attracted over 150 rasikas to Rama Rao Kala Mandapam who came to watch a recital by Harinie Jeevitha, a student of S.U..

Whenever any big Bharatanatyam school’s best dancer is performing, the hall is never half empty. What is surprising about it? Some rasikas who went there told us that there were just a dozen of foreigners.

Bharatanatyam

Harinie’s opening item, Ganesha Kautuvam in ragam natai and adi talam, was full of refined sculpturesque poses, intricate movements and high jumps that her supple body performed with ease, delineating each curve and bend with precision. While many dancers hardly lift their heels or hardly lift their feet while doing fast steps, Harinie’s feet moved fully and sharply, making her salangai produce a variety of sounds.

The next item was Annamacharya’s kirtanam “Vande Vasudevan” in sri ragam and kanda chapu talam, where Harinie’s expressions brought out the depth of bhakti and the devotee’s perceptions of the Lord. Varnam “Aadal Nayagam” composed by Madurai R. Muralidharan in kalyani ragam and adi talam, was full of difficult adavus where Harinie accentuated each beat with sharp movements of her chin and her eyes. Each jathi was choreographed in a distinct manner.

Srinidhi sent in her comments:
If many say that Madurai R. Muralidharan has reached the bottom of his career, it is because of the primitive music and very poor lyrics of pieces like Aadal Nayagam. Incessant repetitions and paucity of substance make it even worse! Why should good musicians and dancers try to salvage his poor compositions?

Bharatanatyam

The varnam had a lot of surprises for the spectators in its complex and
fast nritta passages that contained a large number of the most difficult karanas. “The karanas are here not merely for a spectacular aesthetic effect,” commented S.U., “they are here to evoke the spirit of Nataraja.”

As you could read in our previous posts on the karanas, they also mark the difference between the folkish Bharatanatyam and the classical (Natya Shastra-based) Bharatanatyam. The biggest challenge a choreographer may face is the use of the karanas in a Bharatanatyam piece, therefore most gurus just don’t bother.


vrscikarecitam

vrscikarecitam

vrscikarecitam

After all, even Padma Subrahmaniam made many mistakes, one of which was promoting herself instead of promoting her best students who could perform the karanas far better than Padma. Janaki Rangarajan did appear a few times in Padma’s Karana Prakaranam DVD – to illustrate a few most difficult karanas.

Another, Karana Viniyoga Mallika DVD failed miserably in this regard too, as the late Sundari Santhanam could not perform any karanas fully and gracefully, and did not let her best students do more than 40% of the demonstrations. Shouldn’t the art be treated as something greater than some “senior” dancer’s personal vanity?

karana

99% of the Bharatanatyam students are totally incapable of performing the more demanding karanas, so why torture the poor students?


Padma Subrahmaniam writes, “The Nritta Karanas can be broadly classified as those pertaining to graceful dance, those meant for acrobatic display, and others for buffoons”. Can acrobatic karanas can be performed gracefully? Of course: only if you are in top shape!

Padma Subrahmaniam‘s disgraceful  “demonstration” (which looks more like madcap buffoonery) of Vrscikakuttitam in the 3rd volume of her book is of course the proof of her poor judgement and the miserable state of her body. It is the explanation of why she is not particularly popular among the Bharatanatyam dancers – and the DMK politicians who recently took back from her the land Ms.Jayalalitha (K.J.Sarasa’s student) gave her.

Perhaps Lord Nataraja himself through Mr.Karunanidhi’s action was laughing at Padma Subrahmaniam, showing that dancers do not need to waste their time on useless political and social activities.

Bharatanatyam

These fast changing difficult poses and acrobatic karanas require extraordinary balance and raised a storm of applause every time they were seen. However Harinie should polish some passages before presenting them on the stage, as freezing in a difficult static pose right in the middle of a very fast paced passage is a tremendous challenge to any dancer.

Speaking of karanas, surprisingly, the YouTube video gives the impression that S.U. has succeeded in choreographing and Harinie Jeevitha in handling the karanas in a harmonious and organic fashion indeed. S.U. did not repeat Sundari Santhanam’s mistake: instead of dancing herself, she let Harinie Jeevitha do it! 🙂

The theermanams themselves contained only 3 steps, much fewer than the average, much to the delight of those rasikas who cannot digest the ornamentalism of Shobana’s overstretched 20-step-long theermanams. Actually, Aadal Nayagam’s theermanams themselves did not end in the customary manner but with a brief scuplturesque sequence of nritta.

bharatanatyam
Bharatanatyam

Papanasam Sivan’s “Ka Va Va” in varali ragam and adi talam was the fourth item. It began – and ended too – with portraying a devotee eagerly waiting for the Lord to appear. It was a pleasant surprise to see such a young dancer convey the spiritual significance of such spiritually significant passages faithfully. Harinie’s abhinaya, with a rich palette of bhavas, was candid and touching. She was the very embodiment of Shiva’s nature in the scene of Shiva burning Manmadan. Her long fingers lent an exquisite artistic touch to each “plain” action.

While Harinie was portraying a devotee pleading with the Lord, each repetition of the same line brought about a visibly different variation in her abhinaya. Some passages were performed with a childlike abandon and innocence, which was particularly handy while portraying delicate coyness. Such uninhibited abhinaya has the power to convince and move the spectators’ hearts and minds. She was masterful at drishya bhedas, her eyelids impeccably following the tune and the rhythm. She moved smoothly and effortlessly between the semi-standing to sitting positions, without any unnecessary moves.

Bharatanatyam
Bharatanatyam

The concluding item was Dr. M Balamuralikrishna’s thillana in Kathanakuthukalam ragam. It was full of complex nritta and sculpturesque poses. Harinie’s long and
flexible fingers assumed the impeccable nritta hasthas at the right moments. Her mukha abhinaya was in harmony with the movements of her limbs, her face sparkling with myriad harmonious and spontaneous expressions. The thillana ended with a “trademark” pose characteristic of the dancers of SN. One of the rasikas, Bharatanatyam dancer Anita Sivaraman (granddaughter of Papanasam Sivan), concluded, “Harinie is obviously an extremely talented dancer.”

Quoting another, earlier review (seen in a few places already):

A recent Bharatanatyam recital by Harinie Jeevitha was attended by the rasikas filling a third of the Narada Gana Sabha’s Mini Hall in Chennai. The recital, organized by Kartik Fine Arts, who are noted for their efforts in picking up the young Bharatanatyam talents.

The items in this Bharata natyam recital

The invocatory item was in ragam Amrita Varshini and Adi talam. Harinie’s long and flexible fingers assumed the impeccable nritta hasthas at the right moments, lending the jathis the additional charm. Harinie’s mukha abhinaya was attuned to the movements of her limbs, her beautiful face sparkling with a myriad of harmonious and spontaneous expressions of the exuberant danseuse. Harinie’s nritta and nritya were full of refined sculpturesque poses and movements that her supple body assumed with ease, delineating each curve and bend with a high precision.

Bharatanatyam
Bharatanatyam

One peculiar movement, resembling a chari in Padma Subrahmaniam’s interpretation but with a higher amplitude, was the sideway swing of the outstretched leg in a graceful manner. This peculiar move left some viewers wondering how many dancers would be able to perform it as gracefully, highlighting the visual beauty of Bharatanatyam.
Harinie was fast and neat in executing the pirouettes, lifting high her knee sideways. Sitting in araimandi in a Vinayaka pose, she was able to jump forward and backward effortlessly and keeping good balance, something that few dancers are capable of doing nowadays.

Bharatanatyam

Professional dance photographers, who complain they usually have to discard most of the photos they take as “not quite beautiful”, would quickly notice one unique point about Harinie: it would be very hard to find a bad photo of hers.

Photos are always a problem for 99% of Bharatanatyam dancers!
Dominique Mong-Hune, while explaining why Priyadarsini Govind’s posters wisely use the spectacular photos of other schools’ dancers (actually, not just Priya but many Bharatanatyam schools worldwide),
wrote here:

“No need for her to compare to a young “prodigy” of SN who has still years to mature her already perfect technique”

Perhaps he used “to mature” as a euphonism to “grow old”! If the technique is “perfect” (well, who is perfect?), it’s fine. As for “maturity”, if it means “adequacy” or “accuracy” in the presentation, some children understand the deeper, spiritual things and express them in a far more genuine, spontaneous, pure and natural way than all the thousands of “mature” dancers who can express adequately only the ordinary human experiences and who appear vulgar parodist when they attempt to express the spiritual things.

Bharatanatyam
Bharatanatyam

The varnam Sakiye by Tanjor Quarted in Ananda Bhairavi ragam followed. It was in Adi talam too, just as the rest of the items. Harinie commenced it with a series of difficult adavus, accentuating each beat with sharp movements of her chin and her eyes. The circular torso movements immediately preceeding the theermanams were performed with a larger amplitude than usual, which underlined the agile danseuse’s skill. However, the theermanams themselves contained only 3 steps, much fewer than the average, much to the delight of those rasikas who cannot digest the ornamentalism of Shobana’s overstretched 20-step-long theermanams.

After the first jathi was over, one regular rasikas noted that, although the vocalist sang a “pidi”, a more complex pattern not normally used for a Bharatanatyam accompaniment, Harinie was nevertheless able to follow the undulating tune effortlessly and faithfully, which also highlighted the responsiveness of her mobile and agile limbs to the music. When asked what helps her in perfecting laya, Harinie said that it was to her vocal classes.

That’s an interesting point about “pidi”. If I understand it right, it denotes a sliding manner of vocal music when the vocalist dwells in the microtones area, the “notes between the notes”, much longer than normal. If it is already a great feat to make one’s body responsive to each note, how much harder is it to make it react to the microtones!

While Harinie was portraying a devotee pleading with the Lord, each repetition of the same line brought about a visibly different variation in her abhinaya. The passages like “please bring it to me immediately” were done with a childlike abandon and innocence, which was particularly handy while portraying delicate coyness. Such uninhibited abhinaya has the power to convince and move the spectators’ hearts and minds.

Bharatanatyam

Harinie was masterful at drishya bhedas, her eyelids impeccably following the tune and the rhythm. She moved smoothly and effortlessly between the semi-standing to sitting positions, without any unnecessary moves.

The second jathis in her Bharatanatyam recital made a friend of mine wonder if it was borrowed – almost in its entirety – from another varnam of S.U.. As it turned out to be, it was indeed taken from varnam Senthil Mevum, which raises the question whether a choreographer can simply recycle entire sets of jathis and re-use them again and again, even if they have proved to be a big hit.

One could not help observing that Harinie’s jathis perhaps needed a larger space than the 10-feet-wide stage of the mini hall. Harinie was elegant and refined in every move, whether she was taking rose water or grinding the sandal paste, her fingers lending an exquisite artistic touch to each “plain” action, although her renderings here were certainly not as elaborately perfect in this regard as Alarmel Valli’s. However, Harinie’s depiction of the mischievous Krishna, for instance, or the mood fluctuations from grief and back to joy were rendered smoothly and masterfully.

Bharatanatyam

The third item was a padam by Uttukadu Venkata Kavi in ragamalika. Here, the danseuse masterfully, and somewhat playfully, portrayed the contrast between Murugan’s 12 hand versus the devotee’s 2. Harinie’s long and mobile neck moved very gracefully, along with the opening and the closing of her eyelids, in the depiction of the peacock. She was elegant in her detached portrayal of the evil powers in the episode that says, “As long as Muguran is with me, no evil can harm me”. Harinie’s abhinaya in “I have only 2 hands to receive your blessings, while you have 12” was very overwhelmingly candid and touching, almost materialising the images of the scene. In this scene Harinie’s childlike disappointent with the received gifts was charming and brought a smile on the rasikas’ faces, just as in another scene, when she was contrasting Murugan’s greatness with the devotee’s smallness. It was a surprise to see such a young dancer to be so mature as to convey the spiritual significance of such passages faithfully.

The fourth item was a thillana by Dr.M.Balamuralikrishna in Kathanakuthukalam ragam. It was choreographed in a very original way and performed in even more original manner, fully of complex nritta and rare sculpturesque poses. It ended with a “trademark” pose characteristic of the dancers of SN.

Bharatanatyam
Bharatanatyam

Scope for further improvement

While Harinie was certainly very impressive in her recital, a trained eye could see that there are of course some areas she should pay more attention to. So, for instance, while her pirouettes maintained a vertical axis in the fast movement, she had some difficulty maintaining the balance in the slow turnarounds. Freezing suddenly in an absolutely static pose in the middle of a very fast-paced thillana is a tremendous challenge to any dancer.

Can we expect the araimandi level to be very steady, and not undulating, even when the dancer gets somewhat tired after dancing for 40-50 minutes continuously? Another question is, can we, or rather should we, expect a 13-year-old tender and delicate girl to be able to realistically portray a demon or a warrior, considering the fact that, typically, a danseuse who has achieved mastery in the tandavas is no longer capable of rendering the delicate lasyas?

Bharatanatyam

The dancers can and should learn by watching other dancers’ performances too. Had Harinie stayed in the hall after finishing her slot and watched the next dancer’s recital, she could have learnt that mastering a wide range of tempos is far easier to achieve than mastering a wide range of accelerations and decelerations, which becomes very prominent particularly in rendering different varieties of lasya.

New avenues?

One of the rasikas observed that the spectators too should be praised for braving Chennai’s traffic during the rush hours. “It takes the same time to go from Tambaram to Alwarpet as it takes from Toronto to Detroit, one rasikas complained. In such a situation, it is no wonder that more and more spectators prefer to watch Bharatanatyam recitals – as well as competitions – on TV.

The Bharatanatyam TV competitions conducted by Jaya TV and Doordarshan are increasingly popular, and it is no wonder the Harinie won the first prizes there too.

YouTube has this one to offer:

Neither live programmes nor television can stand comparison with the emerging medium of the Internet.
We were surprised to hear Harinie’s proud classmates revealing that her Internet videos receive lakhs of views per year.

Bharatanatyam

The 11-year-old child prodigy’s arangetram video became the most-watched Bharata natyam videos on the Web. With 400000 views (twice as many as Malavika Sarukkai’s) on YouTube alone, this Bharatanatyam video became a truly viral one:

The 13-year-old Harinie is probably one of the best-known junior dancers of today, with a large and impressive collection of Bharatanatyam prizes and awards. Apart from the prizes at competitions held in Chennai, she easily wins the first prizes in the all-India level competitions in Mumbai, Hyderabad or Bangalore too.

The orchestra

Nagai Narayanan (mridangam), a wel-known percussive expert, provided, along with S.U.’s nattuvangam, a firm guidance for Harinie’s steps and abhinaya. The other members of the orchestra included the vocalist Rajeshwari Kumar, who had a hard time struggling with a faulty mike provided by Narada Gana Sabha. Ramesh on the flute and Muruganandan on the violin were accurate and professional in their approach.

Bharat Kalachar’s titles. Anita Sivaraman. Anitha. Bharatanatyam. Bharata natyam.Bharatnatyam. Bharathanatyam . Classical Indian dance and dancers in Chennai. Bharatanrityam

Bharat Kalachar

(this is related to our post on Anita Sivaraman)
Remark: I don’t know why dancers post on YouTube the worst or most boring fragments from their recitals!

If you attended Anita Sivaraman’s recital at Bharat Kalachar, you would understand that she is a “perfected” and refined form of Swathy Ashok, if we can say so. This time her abhinaya was indeed more profound, and evoked the vivid images of the stories. I think that this vividness comes from the colourful and lively techniques of Kuchipudi and Srikanth’s style of Bharatanatyam that she learnt. Which is one of the main reasons Savithri Jagannatha Rao and Radha did not like it (as well as the presence of karanas) at the Cleveland competition.

Anita Sivaraman

Anita Sivaraman

It is not just a matter of style but a matter of how expressive your face is. Anita’s face can produce thousands of nuances of fast-changing expressions and as many degrees of intensity and saturation. If your palette is not rich…. Set your monitor to 256 colour palette and open your own photo. Will you like it? No-o-o-o-o-o-o-o…

If you know another dancer of Anita’s age who has personally choreographed all of her items, let me know: I will be surprised. In her choreographic genius, Anita manages to squeeze up to 5 times more detail in the same passage than an average Bharatanatyam dancer in Chennai.Drink the 100% orange juice, and then drink a 20% (diluted) orange juice that is available in most shops in Chennai.Or Delhi. Priya Venkatraman’s recital (a very good one, by the way) felt quite insipid – after watching Anita’s.

The elaborate richness of Anitha Sivaraman’s abhinaya nuances is intimately connected with her state of mind and her imagination. “Internalization” is a dancers’ term for it, and here, to be frank, there is quite a scope of improvement in Anita’s case. This is what makes the clear and lively images appear in the rasikas’ minds. Actually, not only minds. The Tantrics of Andhra are notorious for materializing things by power of their imagination. Know Sai Baba of Puttaparthi, eh?

On top of that, the sheer variety of rhythms, jathis, mudras and even karanas (there could be more of these, though, and a couple of them could be done more fully – like this) keeps our attention glued to the dancer (very important in case of the easily distracted American audience). Interestingly, I asked 2 well-known Bharatanatyam gurus about their analysis of certain small and distinct passages from Anita’s items. The gurus passed some general comments (Nice, Great, Beautiful, etc), which showed that their minds were clearly not in an analytical mode: they were just lost in Anit’s joyous dancing. Anita’s enthusiasm was so infectious!

In the beginning of the varnam, she depicted the dances of Shiva and Parvathy with finesse, although the quick transitions from tandava to lasya need to be perfected and made sharper and clearer. The choreography was simply superb. However, the dancers have to understand that watercolours are not quite suitable for Bharatanatyam: after Anita finished portraying Ravana, in a couple of instances she could not change her expression to Shiva’s as fast as she planned, so there was some leftover expression on her face. I suspect Anita is planning to become the fastest dancer in abhinaya. Curiously, I noticed that the faster you speak, the faster you can move your face. Want to try? 🙂 It is related to the proportion of tamas in your system.

Combining two themes (Ravana’s lifting the Kailasa and Nanadar’s path to the realizatin of the Shiva) in one varnam is questionable. Why not split these into 2 separate items? Yes, both are about Shiva, but…

Anyway, whether Anita realized it or not, she – along with the orchestra – did manage to bring the presence of Shiva much closer to the rasikas. One of the best realizations of Shiva’s nature that I have ever seen! Nobody was chewing chips or talking on the mobile. Everybody, even the gate keepers standing with open mouths, was engrossed in the highly spiritual experience. I think Anita is the most popular dancer in the US temples.

Muralidharan shook off his customary laziness and did a good job of instrumentation of the music so that it brought out the essence of the topics Anita was depicting. He created most of the jathis too.

The musicians were marvelous! What the orchestra did was to vary the tempo (I am not talking about kala ) gradually in most pieces. A typical Bharatanatyam dancer sticks to 3 flat (even) kala, but few manage to achieve a variety of tempos in each kala. In Anita’s thillana in particular, no single tempo was held for more than, errrr, 10 seconds? In other words, the tempo was constantly changing, practically all the time. Towards the end (5-10 seconds before) of each piece there was a significant change in the totality of the music, which emphasised the culmination of each item. Normally, the ending of items are not so clearly defined. I think here we have some western influence, but so well integrated into Anita’s items that it looks natural.

Sometimes I did not know whether to look at Anita or at the musicians. Take K.S.Sudhaman, for instance. I have never heard a mridangist who would manage to achieve a greater dynamic range and fit a greater variety of beats into one talam!

On top of that, he was accompanied by a tabla player. Very interesting combination. Preethi Mahesh was nearly excellent, although her voice’s tonal quality need to be cleaned.The veena player, M.L.Narayanan, was doing a great job, especially in the varnam, which was about Ravana playing the veena (remember made of what?). Priya Venkatraman does not understand that the veena (if played by a master) can be by far more effective instrument than the violin.

One thing I don’t like about many musicians and Muralidharan in paticular is how they fleece the dancers regardless whether these are mediocre dancers who deserve such treatment or the outstanding dancers who should certainly be treated differently. You can of course convert your musical talents into hard currency, but if you become too greedy, and a kind of vampire… I feel that gods will not give Muralidharan in his next birth a musical gift to sell. He may rather become a hungry mosquito…. It is a pity to see how money and greed destroys people. Unfortunately, many great artistes believe that their works of art “belong” to them, that they can “sell” them. Eventually, the slender river of inspiration dries out, and these people end up their life without any musical taste left.

“It is the NRI’s who have promoted Bharat Kalacharam, even more than the resident Indians”, uttered the professional speaker Mrs.YGP after mentioning that she conferred the title of “Yuvakala Bharati” on Anita Sivaraman. At Bharat Kalachar, there are no competitions: Mrs.YGP doesn’t like these: there is a risk a non-PSBB student could win the prizes. So, there are only titles.

Mrs.YGP is known to utter some politically motivated nonsense, such as “If X is a good dancer, it is because she is studying in a Padma Seshadri school”, and then “Even though Z has not studied in a Padma Seshadri school, she dances as if she did study at a Padma Seshadri school. She is always welcome to join a Padma Seshadri school”. Well, Mrs.YGP has a hobby of gathering good dancers and musicians around herself (Bharat Kalachar). Mrs.YGP personally persuaded such a well-known personality as MH to join a PS school too. The PS school teachers do not scold Bharatanatyam dancers for low marks. The Bharatanatyam dancers get extra bonus marks for any subject. Want to skip an exam? Ok…. Parava illai. 🙂

Mrs.YGP is too old not to distinguish between a good artiste and a bad one, and occasionally gets quite annoyed when some dance VIP pushes a useless dancer upon her.Well, why did Madam arrive only towards the end of Anita’s slot then??? She knows that, within 5-10 years, she will cross the border of life and enter a world where there is no politics, and no Bharat Kalachar. What I also know for sure is that her sins will be effaced by her good karma, so she will spend a long vacation (before the next incarnation) in a happy world of gandharvas. She will not reach higher. Maybe next time.

Indian Fine Arts Society’s Bharatanatyam competition. Swathy Ashok vs Dhivya Prabhakar. Divya. Bharatanatyam . Bharata natyam . Bharatnatyam . Bharathanatyam . Classical Indian dance and dancers in Chennai.

Bharatanatyam in Chennai

(this is a curious post 🙂
It is related to our post on Bharatanatyam competitions

In this big post I will deal with the following topics:

  • the role and mode of operation of major Bharatanatyam-supporting organizations in Chennai
  • social pressures, political undercurrents, and establishment of standards in Bharatanatyam
  • dancers’ constitution, and extreme varieties of Bharatanatyam (like this one)

Indian Fine Arts Society (IFAS): lessons from the Bharatanatyam competition

Results:

1st prize: Swathy Ashok (16 years old)

2nd prize: K.Padmaja

3rd place: Dhivya Prabhakar

Other contestants:

Kiran Rajagopalan

K.Sneha

Sri Krupa

Revathy Kumar

Jai Quehaeni (15 years old)

Anagha Bharat

Varna Sampath

This year’s competition was judged by Srekala Bharath, Madurai R. Muralidharan and Padmini Dorairaj (I bet you have not even heard of the last one). It should be said that, at least in the past 10 years, the IFAS judges normally try to appear as objective as they can. They try to do their best not because they value Bharatanatyam so much but because IFAS is THE place where the schools establish their reputation today.

Politically speaking, the judges learnt that, next year, the gurus from other schools may be judging this year’s judges’ students, so they try to be fair. “Fairness” is a flexible notion. A few years ago, the top two scorers were given a “fair offer”: “Since both of you performed more or less on the same level, the one who pays a bribe (rs.60000) will be selected as the winner of the 1st prize”.

Auctioning the 1st prize among the top 2-3 contestants is nothing new, and is very safe: the judges can maintain their “clean” reputation as they are not required to disclose and substantiate their marks, nor how the scores for each parameter are weighted against each other. The IFAS does not maintain any video records, so there are no traces, and no ground for an appeal. No chance to embarrass the judges. No investigation.

Some basic visibility of honesty, propriety and fairness is what, I guess, one of IFAS’s heavy-weights, Chitra Visweswaran, tried to import from Britain along with the ballet. This, in turn, is supposed to be the engine of progress, the slow progress of the unification of the standards of Bharatanatyam and their establishment. It is also an encouragement for the contestants: if you want to win the 1st prize, maintain at least a 25% quality margin (when the difference is obvious, the judges will not risk their reputation). If you are only 15% better, the second best may pay the bribe and get the 1st place. Got it? Don’t you know how George Bush won his first election? “If we add more than 10% of plain rice to the Basmati rice, it will be much more noticeable”, said an unidentified rice dealer.

This year Padmaja was slightly less impressive than Swathy, and Dhivya did not even know (as of Jan 6) that she was the third. 🙂 2 of the judges are quite wealthy too, and probably not interested in anything less than Rs.20 lakhs, which is what nobody would be willing to pay.  The richer the judges, the better for the contestants. 🙂

Anyway, the judges came up with 4 criteria (equally weighted):

  1. costume & music
  2. choreography
  3. nritta
  4. abhinaya

The criteria are nothing unusual, but, as you see, only 50% of the total marks depended on the dancer himself/herself. “We are judging the team, not the dancer alone”. Had the contestants been told by which criteria they would be judged? No, they did not know anything.

It is a Top Secret how the 10 contestants are selected (hand-picked rather) for the IFAS competition.The schools, or rather the clans, decide it between themselves according to these clans’ political weight. In other words, if you are an outsider, there is no chance you are going to be selected as a contestant.

IFAS has a policy of expanding its influence geographically – in the way a political party does. Thus, they sometimes invite outstanding dancers from outside of Chennai too. Apart from this year’s Bangalore’s Varna Sampath, the participants included 2 other “geographical” dancers: one is from Coimbatore (the green-eyed K.Sneha) and another from the USA (Kiran Rajagopalan). I suspect IFAS, just like the Music Adademy’s “Spirit of Youth”, does not have a policy of allowing too strong outsiders into its competition, which is purely a “family event”.

While Kiran was obviously thrusted upon IFAS by A.Lakshman (this Malaysian-born guru is a No.1 choice for dancers who need a promoter/manager rather than a guru). Had A.Lakshman not realized that Jyotsna Jagannathan would have been a much stronger candidate? He probably had, but, as a head of a Bharatanatyam “family”, A.Lakshman had to distribute the “opportunities” among his students in a more or less egalitarian way – not according to their talent or skills alone.

The modern gurus face a lot of pressures that they tend to succumb to. The gurus of the past, such as Subbaraya Pillai, were much more steadfast and firm in their ways: art for them was above political or business considerations. This is exactly the reason that the managers of many (or most?) sabhas have a big grudge against the gurus: “These fellows cannot be trusted: they will always have a reason not to send their best student to a competition”.

Amudha Dandayudahpani brought a somewhat inferior dancer, K.Sneha. Amudha’s daughter, K.M.D.Madhula, narrowly missed winning the 1st prize in a controversial judgement in 2006. Roja Kannan, one of the judges, stated, “As far as the IFAS competition is concerned I was not the only judge and so it is not right for me to disclose the parameters on which we based our judgement.. It was a team judgement where all of us had detailed discussions about each competitor and then arrived at the results based on the marks each one had scored on the different parameters, and so I have no right to disclose certain facts in this particular column without the consent of the other judges…Also why a certain candidate did not win and why a certain other candidate won is not for rasikas like you in the audience to ask me. “.Had the judges discussed it publicly, wouldn’t they be red-faced? Suvarchala, the 1st prize winner in 2006, was slightly better at nritta, but that was all.

Instead of R.S.Keerthana (a student of Radhika Surajit), this “slot” was suddenly replaced by Radhika’s guru’s student Sri Krupa, who is, incidentally, prof.Raghuraman’s daughter, totally out of shape. This replacement suggests the existence of the quota allocation system by which each clan is allocated a slot which it fills according to its own (not IFAS’s) considerations.

The proof that these considerations are often purely political can be seen from the fact that the winner of the 2009 IFAS competition, Swathy Ashok, is – even according to Urmila Sathyanarayanan’s own words – quite inferior to another of Urmila’s students: Amrita Varshini Murali (I cannot recollect Amrita taking part in the IFAS competition before). Why was it Swathy Ashok then who was sent to win the 1st prize? That these are the thoughts crossing Amrita Varshini’s mind is beyond all doubt. And that she will not ask this question of her guru is also beyond all doubt. But the grudge will remain hidden deep in her mind. No doubt.

Shobana came with Revathy Kumar. Why did she bring a stiff and quite clumsy student with horrible expressions that looked particularly horrible with the vertical-only light of the Balamadir German Hall? I cannot believe Shobana does not have far better students, or maybe Shivani Shandiliya and Anuroopitha are too young? To bring Revathy was tantamount to a suicide, and Shobana probably was well aware of it. Hmmmm… Or maybe Shobana wanted to shock the judges? She does not care about the mores, after all. You didn’t know that, eh? 🙂

Why did Jayanthi Subramaniam send Anagha Bharat this year (when she is grown out of shape) but not 2 years ago, when Anagha had a real chance of winning? This year Jayanthi Subramaniam’s other students, such as Deepta Jayakar or Ashwini Viswanathan, would surely have stood better chances.

It is difficult to believe that Varna Sampath represented Padmini Ramachandran’s best students. How can Varna compare with Kirti Ramgopal or Navya Natarajan or Shilpa Uthappa? Varna’s abhinaya, in particular, was totally inadequate and disjointed. Even during the song in Kannada. It is because – while dancing – she does not vividly imagine the story, or at least there is no continuation in her imagining. It is easier to imagine with one’s eyes closed, but harder with one’s eyes open. If you imagine well, the images will be clear and colourful (not gray). The stronger your imagination, the more powerful effect it will have on the spectators. This is how hypnosis works.

The IFAS system seems to grant a guru/clan a slot only in a particular year, not more than once in 3 years’ time. So if this guru does not strong students (in the age range of 14 to 20) in a particular year… Interestingly, the expansion of the lower age limit from 18 to 14 lead to the 14-year-old Archana Raja’s winning the second prize. Would the expansion of the upper age limit to 25 bring in stronger contestants too?

Padmaja may be Divyasena’s best student indeed (but Shyamala is not worse).It was clear that Parvathy Ravi Ghantasala did send her best student, Dhivya Prabhakar (who was not given her due prominence in Parvathy’s DVD videos ), – perhaps Parvathy thinks that the fatter and clumsier the dancer, the better. Dhivya is probably the world’s most delicate and tender Bharatanatyam dancer, full of extreme lasya, who sometimes does not understand the difference between Bharatanatyam and Odissi or Mohiniattam.

The reason that it was Swathy Ashok rather than Dhivya Prabhakar who got the 1st prize is quite obvious too. Swathy is far more rajasic than Dhivya, who is a purely sattvic type fit to be a devadasi dancing in a mandappam in some temple. Dhivya is far more elaborate in her intricate movements, and does not understand that the salangai have to produce a sharper sound. She dances like a fairy on flower petals. Very relaxing. You may fall into a meditation or asleep 🙂

Swathy’s dance is scintillating, sparkling with torrents of energy thrown onto the rasikas. I asked Sneha, “How can you hope to win if Swathy does 2 steps where you do 1?”  Clearly, Amudha has to enhance her choreography and music.

There are remarkable differences in the constitution of the dancers (remember Natya Shastra’s classification?). Dhivya’s body is an ethereal combination of air and water, while Swathy is made of fire and earth, and she can do the tandava very well. Dhivya’s “sword strikes” appear to be more like the gentle breeze moving cobweb. Dhivya’s light, low-contrast costume was a good reflection of her nature.

Taking into accound the judges’ minds, the outcome of the competition is not a surprise. In any case, these two girls’ talents are a clear indication that their souls are at least partially made up of the apsaras’ emanations. I was wondering why Brahma took pains to create 26 apsaras and not 1 or 2. Obviously, these 26 are different combinations of the 5 elements and 3 gunas. But then, why Urvasi is considered to be the best one? Probably it is a question of the best ratio of the constituents.

The history of IFAS competition has seen its ups and downs. While some dancers probably felt badly after their hopes of winning the 1st prize were shattered and they were left with the idea of how unjust the world is, the other dancers’ resolve appears to have been strengthened by their “failures” which were blessings in disguise. Had they won the 1st prize, I suspect they would have imagined they had already reached the pinnacle of perfection, and might prefer to rest on their laurels.