Kayda In Tabla कायदा

 

 

Kayda In Tabla 

कायदा

Tabla speaks the language of sounds. Joyous pressure of the wrist on the Dagga and bold and soft touches on the Tabla create attractive sounds known as “varna” वर्ण or ‘’Bol” बोल in this rich dilect. Some Varnas resemble and imitate sounds that humans utter. Such sounds have created a language that is rich in minute distinctions and variations. The sounds like “na” न and ‘’naa’’ना, “tin”तिन and ‘’tooh’’तू, ‘’din’’दिन and ‘’dhin’’धिन, ‘’ge’’गे and ‘’ghe’’घे, ‘’tat’’तत् and ‘’tita’’तिट, ‘’kat’’कत् and ‘’kita’’किट, ‘’tirakit’’तिरकिट and ‘’kitatak’’किटतक, ‘’dhet’’धेत् and ‘’dhita’’धिट are some of such examples. With this, ‘’Varnamala’’वर्णमाला, the alphabetical language of the Tabla has become unique, that stands apart from any percussion in the world of music. It is a combination of some vowels and consonants.

The Varnas ending with ‘’naa’’ना, ‘’taa’’ता, ‘’dha’’धा, ‘’tin’’तिन्, ‘’dhin’’धिन्  linger in the atmosphere for a few seconds. They easily mix up with 12 Swars in a Saptak. Apart from the sounds mentioned above, there are many other Varnas that emerge from a single drum, as well as from the combination of both the drums. A ‘’Bol’’ is always complete with the combination of the vowel (s) and consonants. For example, ‘’dhin tirakit tak ta tirakit tak’’धिनतिरकिटतकतातिरकिटतक is an attractive set of a Bol that begins with Swar. This Bol is generally presented in a faster tempo. In this, ‘’dhin’’ highlights the ‘tonic’ (Sa) and it adds to the beauty and sweetness that combines with the ‘Sa’ of the ‘Nagma’ played along.

(Image from internet)

A Tabla player is known by the way he presents the ‘Kayda’. Since Kaydas belong to a particular style or 'Gharana’, the Tabla player has to take care in retaining the original concept framed within. The beauty of it lies in the ‘bond’ bound within it. Though it is woven intricately, the performer has a free hand in embellishing its possibilities.

The Kayda in terms of Tabla actually rules the ruler. Here, the so called ‘ruler’ is the performer on the stage. He is totally guided by the ‘’CHHAND”छन्द, the composition in the form of a Kayda. Chhand is poem. It may also be called as the meter that is followed further in each line.

In Arabic “Qayda” means rules, customs or regulations. With the help of nagma, Kayda’s beauty is revealed, the structure is presented and all possible embellishments are brought forth by a talented performer. This elaboration is just mathematical, artistically presented with ‘Dugun’दुगुन, ‘Tigun’तिगुन or ‘Chaugun’चौगुन, depending on the structure of the Kayda. The performer very carefully chooses the ‘Laya’लय, plays the patterns, variations and makes it attractive. The performer never allows himself to make any change (s) in the theme of the Kayda. Within the sequences followed thereon, the performer is totally engrossed and lets the listeners enjoy.

It is very difficult to define a Kayda due to its rules and ‘do’s and ‘don’t’s. Kayda necessarily highlights the ‘Khand(s)’खण्ड of the Taal in which it is woven and played. It reveals the beauty of ‘Bhari’भरी and ‘Khali’खाली with weighty and lighter Varnas. The performer devotes himself with discipline and care.

In other words, Qayda is an organised form of vivid Varnas with variations with some 'Bol's> It is process of deep thinking with disciplene, combined with Bal बल, Ladi लड़ी, Palta पलटा and completes with Tihai तिहाई.

The Varnas like ‘dhin’धिन, ‘dha’धा, ‘na’ना, ‘ta’ता are sonorous and they add beauty to the structure of monotonous and ‘dry’ sounds like ‘tirakit’तिरकिट, ‘dhirdhir’धिरधिर, ‘taktaktirakit’तकतकतिरकिट …to name a few.

Another important feature of a Kayda is the sequence in its presentation. ‘Mukha’मुखड़ा, ‘Dohara’दोहरा, Aadha Dohara’आधादोहरा, ‘Vishraam’विश्राम, ‘Aadha Vishraam’आधाविश्राम, ‘Palata’पलटा or ‘Bal’बल and ‘Tukda’टुकड़ा and ‘Tihayi’तिहाई to conclude.

Why a Kayda is taught?

Hindustani music is remarkably ‘good’ when the performer is well aware of the structure of Taal. For a Tabla player, learning through ‘Gurukula’गुरुकुल, it becomes inevitable in knowing and absorbing the micro facts about ‘Taal Shastra’तालशास्त्र. The structure of a Kayda reveals the number of Matrasमात्रा and Taal’sताल curves through bold and lighter Varnas woven within.

A Kayda compels the learner to be in discipline. This discipline has many dimensions. Here, a ‘tita’ can not become a ‘tirakit’ to suite the wish and will of the performer that may erupt instantly.

A Kayda gives lessons in learning diverse tempos. Most of the students take fancy in ‘speed’ while in the beginning stage. The attitude of speed proves to be fatal in the process of learning the concept of ‘Laya. Kayda allows either ‘Laya Ke Barabar’लय के बराबर or ‘Dedh Guna’डेढ़गुन, ‘Dugun’दुगुन, ‘Tigun’तिगुन, ‘Chargun’चारगुन as and when required. It depends on the structure a Kayda.

After learning properly and then practicing the number of Kaydas, a student becomes aware of different themes, intricate and twisted Bandishes of different Gharanas.

Most listeners prefer instrumental music presented at conferences, since wider part of it is covered by impressive pieces from Tabla accompaniment. This is true mostly with string instruments like Sitar, Sarod, Santoor etc. Here Tabla player presents his skills through his lessons learnt through Kaydas.

Tabla has been flourishing since last three centuries. With the advent of ‘Khyal’ख्याल, its usefulness was highlighted. At the royal courts of Lucknow, Awadh and other princely states of north India, the art of Kathakकत्थक dance flourished. The ‘Padanyaas’पदन्यास of the dancers was instantly reproduced by the Tabla players. Attractive ‘counts’ and ‘Chakkars’चक्कर in rhythmic cycles encouraged talents in Tabla players. They equaled the dancers’ pace, steps and Chakkardaarsचक्करदार and then built their own empire.

Thus, the art of solo performance in Tabla got its inspiration.

ANIMAL SKIN FOR PERCUSSIONS

In ancient days, man was a hunter. Hunting animals fulfilled his daily needs for living. He observed that the skin of the animals he hunted, became very hard and stiff after some days. After tanning it he must have seen that it could produce peculiar sound. He then tried striking it with a stick and entertained himself. Since rhythm is an inborn quality of man, he enjoyed dancing on its regular beating. 

Some might remember a story in primary school days that a tightened skin of an animal lied under a tree. Accidently a branch of the tree fell on it, which in turn produced a thumping sound. After hearing the sound, a fox was terrified and ran away! 

In the Puranas, it is mentioned that Shiva, the god of gods danced after killing demons. The dancing form of Shiva is Natraj, who holds the DAMRU डमरू in one of the four hands he has. The DAMRU is an instrument which looks like a sand timer. Its both ends are covered with monkey skin tightened with a rope at both ends. A thin rope is tightened again in the middle part of the tightened ropes with a small pebble fixed at its end. Shaking the DAMRU rhythmically made the pebble touch the skin at both the ends. It is also believed that the sound produced by DAMRU created basic vowels of ancient Indian language. Elated with the dance of his father, Ganesh beat the drum. This drum was called "BHOO DUNDUBHI" भू दुंदुभि which means a big pit on the ground covered with tightened animal skin, which in turn is transformed into a drum.

Based on the fables and myths, some gods are given credit of creating such ancient instruments. It must be noted that such instruments have not come into being suddenly or by a single individual or by a particular god. An invention has deep roots of experiments done for generations together. 

There are instances of Ground Drums, Slit Drums and Wooden Drums in the history. By the passage of time and thanks to scientific progress many instruments took convenient shapes and sizes. It is still in progress.

In ancient days, a hollow in a tree was covered with thin animal skin and it was used as a drum.

Deep pit on the ground was covered by thin planks of a tree, which produced deep sound. 

A human skull was also used as a drum and it was struck by bones of hands in stone age. The longer bones of leg were also used as blowing pipes. Other than these parts no other human bones were used as musical instruments. 

Skin of bull, buffalo, snake, bigger fish, deer, monkey, elephant have been seen for the use of such drums.

Percussions are known as अवनध वाद्य in Indian way.

AVANADH VADYE..Membranophonic Instruments