Many poems of the classical Sangam literature were set to music. There are various references to this ancient musical tradition found in the ancient Sangam books such as Ettuthokai and Pattupattu. The early narrative poem Cilappatikaram, belonging to the post-Sangam period (5th or 6th century) also mentions various forms of music practiced by the Tamil people.
The Sangam age grammatical work Tolkappiyam mentions the various music pertaining to the five landscapes (thinai) of the Sangam literature. The five landscapes are associated with a particular mood of the poem and to give colour to these moods, each had a musical mood (pann), a melodic instrument (yaazh) and a percussion instrument (parai). For example, the neithal thinai, which dealt with the incidents around the seashore and the theme of elopement, had the musical mood of sevvazhi, Vilari yaazh as the musical instrument and the navayapambai for the percussion. Tolkappiyam also mentions the musical form known as Paattu Vannam and various types of songs like Asiriapattu, Neduven pattu, Adivarai, Seer, Ahaval Osai and Vellosai, which are classified on the basis of the musical quality, metrical structure etc. Most of the Sangam age poetry used one or more of these meters in their compositions. Poems of the Ettuthohai anthology, such as the Natrinai, Paripaatal and Kaliththokai are extensively musical in nature and use various panns to create the mood.[2]
Musical instruments
Poems of the Sangam literature contain numerous mentions of the various musical instruments such as the Seerkazhi, a stringed instrument of the Veena type and various percussion instruments such as murasu or muzham. Pattupaatu contains a description of the yazh, a stringed instrument. There were two types of yaazh, Periyaazh or the 'large yaazh' contained 21 strings, whereas its more compact companion Siriyaazh had only seven strings. Two other types of yaazhs, Makarayaazh with 19 strings and Sakottuyaazh with seven strings are also mentioned in Pattuppattu. However, we have no further information on their actual appearance, mode of playing and the kind of melody generated by these instruments.
The flute was the most popular wind instrument during the Sangam period. Perumpanarruppatai, one of the Pattupattu anthologies, describes the process of making the flute. The holes in the bamboo tube were bored using red-hot embers. The flute is also mentioned in the Kurincippattu as the instrument on which the shepherds played the ambal pann. Among the other wind instruments were the Pili, a small trumpet and Kanvidutumbu a larger flute), perhaps producing lower octaves. The flute also acted as a drone providing a constant pitch for vocalists and other instruments 'as long as the trunk of an elephant'.
The Murasu, or the drum was the most popular percussion instrument. During festivals, the sound of Murasu conveyed joy and gaiety. Muzhavu, another percussion instrument accompanied singers. The drum was also used as the war-drum, calling people to arms. Mathuraikkanci mentions that the murasu was one of the prized possessions captured from the defeated enemy in the battlefield. Malaipatukatam describes the method of constructing and tuning the murasu. The sides were covered with skin, which were kept in position by leather straps. Malaipatukatam also mentions other percussion instruments such as udukkai, a palm-sized drum, Muzhavu, Siruparai and Tattai. The sound tattai resembled the croaking of a frog. This was a crude folk instrument made using a bamboo stick. Numerous slits were made across the stick and sound was produced on it by striking it on a stone or any other hard surface. In the Kurincippattu peasant women use tattai to scare the birds from the paddy field. A well-known percussion instrument is the mridangam (mathangam). It's a double headed drum used to accompany the veena (Yaazh) and the flute among other instruments.
List of Musical instruments used by ancient Tamil people was listed in Tirumurai[3] dated between 6th and 11th century CE and include Akuli, Idakkai, Ilayam, Udukkai, Yezhil, Kathirikkai, Kandai, Karathalam, Kallalaku, Kalavadam, Kavil, Kazhal, Kalam, Kinai, Kinkini, Kilai, Kinnaram, Kudamuzha, Kuzhal, Kaiyalaku, Kokkarai, Kodukotti, Kottu, Kombu, Sangu, Sachari, Sanchalam, Salari, Siranthai, Silambu, Sinam, Thagunicham, Thakai, Thadari, Thattazhi, Thathalagam, Thandu, Thannumai, Thamarugam, Thaarai, Thaalam, Thuthiri, Thunthubi, Thudi, Thuriyam, Thimilai, Thondagam, Naral Surisangu, Padagam, Padutham, Panilam, Pambai, Palliyam, Parandai, Parai, Paani, Paandil, Pidavam, Perigai, Mathalam, Mani, Maruvam, Murasu, Muravam, Murugiyam, Murudu, Muzhavu, Monthai, Yaazl, Vangiyam, Vattanai, Vayir, Veenai, Veelai, and Venkural.
In Tamil music, the sargam "sa-ri-ga-ma-pa-da-ni" of the Indian classical music were known by their Tamil names Kural (குரல்), Tuttam (துத்தம்), Kaikilai (கைக்கிளை), Uzhai (உழை), Ili (இளை), Vilari (விளரி) and Taram (தாரம்). There are notations for the notes in different octaves. For example, Kurai Tuttam and Nirai Tuttam refer to the ri (rishabha) note in the lower and upper octaves respectively.[2]
Moods
Raga, which defines the mood of the Indian classical music was described by the Pann. Specific panns were sung during worship and during religious and royal ceremonies. Maduraikanchi refers to women singing Sevvazhi pann to invoke the mercy of God during childbirth. In Tolkappiyam, the five landscapes of the Sangam literature had an associated Pann, each describing the mood of the song associated with that landscape.
The Sangam landscape was classified into five regions to describe the mood of the poem and to describe the intangibles of human emotions. While describing life and romance, the poets employed the background of the natural landscape and used the pann specific to that landscape to provide the mood. The neithal landscape, which is employed to convey the grief of separation of lovers had the associated sevvazhi pann expressing pathos.
Post-Sangam music
"The south Indian music system, which was indeed Tamil Pannisai, was erroneously named, for the first time, Karnataka sangeetham in the 12th century by a western-Chalukya king, Someswara Bhuloka Mamalla, in his ‘Manasoullasam', a monumental work that dealt with all the subjects under the sun, including music. In no other language in India, there existed at that time Sahityas (musical compositions) as they did in Tamil. Though most of the music manuals written from the 9th century onwards were in Sanskrit, the source materials for them — like the varieties of ‘ragas' ( pann) they had mentioned in their works — were all associated with the Tamil literary works, like ‘Silappadikaram', ‘Thevaram', and ‘Nalayira Divya Prabhandam'.."[4]
- Tamil scholar, Mu. Arunachalam in his book Tamizh Isai Ilakkiya Varalaaru.
The post-Sangam period, between the third and the fifth centuries CE, Tamil music evolved to a different level of sophistication. Cilappatikaram, written around the fifth century CE, describes music based on logical, systematic and scientific calculations in the arrangements of the dancers on the stage to represent the notes and panns. Cilappatikaram contains several chapters dedicated to music and dance, of which the most famous is the kanal vari which is a duet between the hero Kovalan and his lady-love Madavi. Cilappatikaram contains musical terminology such as, azhaku and matthirai referring to the musical pitch and the smallest fraction of an audible sound distinguishable by the human ear. From these evolved the scales. One of the first scales employed by the ancient Tamils was the mullaippann, a pentatonic scale composed of the notes sa ri ga pa da equivalent to C, D, E, G and A in the western notations. These fully harmonicscales, constitutes the ragaMohanam in the Carnatic music style. These scales can also be found in many eastern music systems such as the Chinese traditional music.
Mullaippann further evolved into Sempaalai, a scale based on seven notes. The ancient Tamils also derived new panns by the process of modal shift of tonic and by the process of reallocating the pitch and beat of the notes. Cilappatikaram has an example of this in the chapter Arangetrukadai, where the Pann Mercharupalai is changed to derive a new Pann. The four original panns of maruthappann, kurinchippann, sevvazhi and sadari thus evolved into 103 panns with varying characterisations. Some of the panns and their equivalent Carnatic ragas were:
The Important Modes of Tamil Music are grouped as Seven Great Modes (Ezh Perum Paalai). From them, 2 Modes are removed and remaining 5 are employed in Tolkappiam, there they are mentioned as Yaazh instead of Paalai or Pann which is meant to denote Musical Scale or Raaga. Also the 5 Small Modes of Tamil are derived from those 5 Great Modes. All of them are listed below, along with their Western and Carnatic equivalents:- (This doesn't mean that these Systems predate Tamil Music System.).
Tamil Modal system
7 Great Modes / Heptatonics
5 Tinai Tolkappiam Yāḻ
Eq. Carnatic Raga
7 Western Modes
Western Scales
5 Small Modes / Pentatonics Yāḻiṉ pakuti
Eq. Carnatic Raga
Eq. Western Scales
SemPaalai
Mullai
Harikambodhi
Mixolydian
MullaitheemPaaNi
Mohanam
Major Pentatonic
PadumalaipPaalai
Kurinji
Natabairavi
Aeolian
Minor Scale
Sendhurutti
Madhyamavati
Egyptian_Suspended
SevvazhipPaalai
---
Todi with 2 Ma
Locrian
---
---
---
ArumPaalai
Paalai
Sankarabaranam
Ionian
Major Scale
Konrai
Suddha Saveri
Blues Major
KOdipPaalai
Marudham
Karaharapriya
Dorian
Aambal
Suddha Dhanyasi
Minor Pentatonic
ViLaripPaalai
Neidhal
Todi
Phrygian
Indhalam
Hindolam
Blues Minor
MerchemPaalai
---
Kalyani
Lydian
---
---
---
(Note:- Yāḻ denotes a 7-Note Heptatonic Scale and Yāḻiṉ pakuti denotes a 5-Note Pentatonic Scale)
The 7 Mode Set is self generative, with the 1st Mode, if we apply a method called Kural Thiribu or PannupPeyarttal (which is Tonic Shift, or Rotation), we will get the rest of 6 Modes. The Last mode will yield back the 1st Mode, its Cyclic in same order. Same applies for the 5 Pentatonic Scale set, too. The English Term 'Tonic Shift' is 1st coined by one Mr. VPK sundaram who was an important Tamil-Music Theorist and author of several Books and Articles in this topic. He coined the term in his book, Pancha Marabu, in 1991(Page 3).
Musical instruments
Cilappatikaram makes reference to five types of instruments: Tolkaruvi (lit. 'skin instruments' = percussion), Tulaikaruvi (lit. 'holed instruments' = wind instruments), Narambukaruvi (stringed instruments), Midatrukaruvi (vocalists) and Kanchakaruvi (gongs and cymbals). The flute and the yaazh were the most popular instruments, while there were numerous kinds of percussion instruments suited for various occasions. Cilappatikaram also contains detailed instructions on the art of tuning and playing the yaazh.
Devotional period
Between the fifth and the sixth centuries the Tamil literature was dominated by a moralistic age during which a number of literary works of didactic nature were produced. These poets did not attach much importance to music in their compositions, being more concerned with ethics and morals of the people. However the underlying musical culture was not forgotten. For example, Tirukkural contains numerous allusions to music and the enjoyment of music. One famous example is the kural compares unfavourably the sweetness of the flute and the yaazh with the voice of children.
Tamil music revived with the advent of the Saiva and Vaishnava saints who composed thousands of hymns in popular language to spread their faith among common people. Saivite nayanmars such as Appar, Thirugnana Sambanthar and Sundarar used the ancient panns to enable people to sing them in Temples. The Saiva Tevarams and the Vaishna Naalayira Divyap Prabhandhams were instrumental in the revival and the popularisation of Tamil music. In addition to the panns for the melody, the Tevaram poems used santham (rhythm) such as thaana-thana-thaanaa-thanaa in their lyrics, providing a complete musical experience to the listener.
The traditional of religious singing continued for many centuries during which singers known as Othuvars sang the Tevaram songs in temples. The musical knowledge and skills were orally passed on through generations.
In the fifteenth century poet Arunagirinathar composed a series of poems known as Thiruppugazh. Arunagirinathar represents a remarkable blend of Tamil literary genius, a high degree of devotion to Murugan and a musical expertise. Arunagirinathar was one of the first poet to set all his compositions to reverberating music in the style of "Santham" which means setting the verses within a certain length to conform with rhythm (thala). Arunagirinathar was the pioneer in the art of setting his poems to the sweet sounds of music. Just like the seven octaves in music, Arunagirinathar, is known as a santhakkavi – musical poet, uses certain repetitive phrases rhythmically to achieve movement and colour in his poems. By combining the Tamil hard or soft consonants and long or short vowels in different ways, Arunagirinathar produces hundreds of compound rhythmic words such as, tatta, taatta, tantha, thaantha, thaiya, thanna, thaana, thanana, etc. At the beginning of each poem in the Thiruppugazh, Arunagirinathar gives the rhythm notations.
Owing to India's vastness and diversity, Indian music encompasses numerous genres in multiple varieties and forms which include classical music, folk, rock, and pop. It has a history spanning several millennia and developed over several geo-locations spanning the sub-continent. Music in India began as an integral part of socio-religious life.
Carnatic music, known as Karnāṭaka saṃgīta or Karnāṭaka saṅgītam in the South Indian languages, is a system of music commonly associated with South India, including the modern Indian states of Andhra Pradesh, Karnataka, Kerala, Tamil Nadu and portions of east and south Telangana and southern Odisha. It is one of two main subgenres of Indian classical music that evolved from ancient Hindu texts and traditions, particularly the Samaveda. The other subgenre is Hindustani music, which emerged as a distinct form because of Persian or Islamic influences from Northern India. The main emphasis in Carnatic music is on vocal music; most compositions are written to be sung, and even when played on instruments, they are meant to be performed in gāyaki (singing) style.
A raga is a melodic framework for improvisation in Indian classical music akin to a melodic mode. Rāga is central to classical Indian music. Each rāga consists of an array of melodic structures with musical motifs; and, from the perspective of the Indian tradition, the resulting music has the ability to "colour the mind" as it engages the emotions of the audience.
Indian Classical Music is the classical music of the Indian Subcontinent. It is generally described using terms like Shastriya Sangeet and Marg Sangeet. It has two major traditions: the North Indian classical music known as Hindustani and the South Indian expression known as Carnatic. These traditions were not distinct until about the 15th century. During the period of Mughal rule of the Indian subcontinent, the traditions separated and evolved into distinct forms. Hindustani music emphasizes improvisation and exploration of all aspects of a raga, while Carnatic performances tend to be short composition-based. However, the two systems continue to have more common features than differences. Another unique classical music tradition from the eastern part of India is Odissi music, which has evolved over the last two thousand years.
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Hindustani classical music is the classical music of the Indian subcontinent's northern regions. It may also be called North Indian classical music or Uttar Bhartiya shastriya sangeet. The term shastriya sangeet literally means classical music, and is also used to refer to Indian classical music in general. It is played on instruments like the veena, sitar and sarod. It diverged in the 12th century CE from Carnatic music, the classical tradition of Southern India. While Carnatic music largely uses compositions written in Sanskrit, Kannada, Telugu, Tamil, Malayalam, Hindustani music largely uses compositions written in Bengali, Hindi, Urdu, Braj, Avadhi, Bhojpuri, Rajasthani, Marathi and Punjabi.
Tolkāppiyam, also romanised as Tholkaappiyam, is the most ancient extant Tamil grammar text and the oldest extant long work of Tamil literature.
Music of Tamil Nadu has a long tradition and history going back thousands of years. Music is a very important aspect of marriage and temple festival Tamil people.
The venu is one of the ancient transverse flutes of Indian classical music. It is an aerophone typically made from bamboo, that is a side blown wind instrument. It continues to be in use in the South Indian Carnatic music tradition. It is referred to as nadi and tunava in the Rigveda and other Vedic texts of Hinduism. In northern Indian music, a similar flute is called bansuri. In the south, it is also called by various other names such as pullanguḻal (புல்லாங்குழல்) in Tamil, oodakuḻal (ഓടകുഴൽ) or kurungu kuḻal in Malayalam (Kerala) and ಕೊಳಲು (koḷalu) or ಮುರಳಿ (muraļi) in Kannada (Karnataka). It is known as pillana grōvi or vēṇuvu (వేణువు) in Telugu. It is also called as Carnatic Flute.
The Kombu or Kompu also known as the Kombu Pattu is a wind instrument in Tamil nadu and Kerala. Usually played along with Panchavadyam, Pandi Melam, Panchari melam etc. This musical instrument is usually seen in south India. The instrument is like a long horn.
The Sangam literature, historically known as 'the poetry of the noble ones', connotes the early classical Tamil literature and is the earliest known literature of South India. The Tamil tradition and legends link it to three legendary literary gatherings around Madurai and Kapāṭapuram: the first lasted over 4,440 years, the second over 3,700 years, and the third over 1,850 years. Scholars consider this Tamil tradition-based chronology as ahistorical and mythical. Most scholars suggest the historical Sangam literature era, also called the Sangam period, spanned from c. 300 BC to 300 CE, while others variously place this early classical Tamil literature period a bit later and more narrowly but all before 300 AD. According to Kamil Zvelebil, a Tamil literature and history scholar, the most acceptable range for the Sangam literature is 100 BC to 250 AD, based on the linguistic, prosodic and quasi-historic allusions within the texts and the colophons.
The Sangam landscape is the name given to a poetic device that was characteristic of love poetry in classical Tamil Sangam literature. The core of the device was the categorisation of poems into different tiṇais or modes, depending on the nature, location, mood and type of relationship represented by the poem. Each tiṇai was closely associated with a particular landscape, and imagery associated with that landscape—its flowers, trees, wildlife, people, climate and geography—was woven into the poem in such a way as to convey a mood, associated with one aspect of a romantic relationship.
The Paripādal is a classical Tamil poetic work and traditionally the fifth of the Eight Anthologies (Ettuthokai) in the Sangam literature. According to Tolkappiyam, Paripadal is a kind of verse dealing only with love (akapporul) and does not fall under the general classification of verses. It has a minimum of 25 lines and a maximum of 400 lines. It is an "akam genre", odd and hybrid collection which expresses love in the form of religious devotion (Bhakti) to gods and goddesses predominantly to Maha Vishnu and Murugan. According to Kamil Zvelebil, a Tamil literature and history scholar. This is the only anthology in the Eight Anthologies collection that is predominantly religious, though the other seven anthologies do contain occasional mentions and allusions to gods, goddesses and legends.
Arunagirinathar was a Tamil Shaiva saint-poet who lived during the 14th century in Tamil Nadu, India. In his treatise A History of Indian Literature (1974), Czech Indologist Kamil Zvelebil places Arunagirinathar's period between circa 1370 CE and circa 1450 CE. He was the creator of Tiruppukal, a book of poems in Tamil in praise of Murugan.
PaN is the melodic mode used by the Tamil people in their music since the ancient times. The ancient pans over centuries evolved first into a pentatonic scale. But from the earliest times, Tamil Music is heptatonic and known as ēḻisai (ஏழிசை).
The Haridaasas, the Vaishnava saints of Karnataka, are classified into the Vyaasakuta and Daasakuta. The Vyaasakuta were the pontifical saints known for their scholarship and exposition of Madhva's philosophy. The Daasakuta were the peripatetic saint disciples of the Vyaasakuta sanyasins. They were proficient singers and composers and used classical music and the Kannada language as a medium to propagate the teachings and philosophy of the Dvaita school. While Sripadaraya is sometimes credited with starting this musical movement, Purandaradaasa, a disciple of Vyaasasraaya, became renowned as Karnataka Sangita Pitaamaha.
Iraiyaṉār Akapporuḷ, or Kaḷaviyal eṉṟa Iraiyaṉār Akapporuḷ, literally "Iraiyanar's treatise on the love-theme, called 'The study of stolen love'" is an early mediaeval work on Tamil poetics, specifically, on the literary conventions associated with the akam tradition of Tamil love poetry. The date of the work is uncertain, but it is generally taken to have been composed between the fifth and eighth centuries.
Harikambhoji is a rāgam in Carnatic music. It is the 28th Melakarta rāgam in the 72 melakarta rāgam system.
In Tamil poetics, tinai is a type of poetical mode or theme. A thinai consists of a complete poetical landscape - a definite time, place, season in which the poem is set - and background elements characteristic of that landscape - including flora and fauna, inhabitants, deities and social organisation. These collectively provide imagery for extended poetic metaphors, which set the mood of the poem.
Parai also known as Thappattai or Thappu is a traditional percussion instrument from South India. It is a traditional instrument used to make announcements and played during festivals, folk dances, weddings and functions. The instrument in played predominantly by Tamil people in Tamil Nadu and other regions with significant Tamil diaspora such as Sri Lanka. There are many variants of the instrument, but generally consists of a drum made of wood, open on one side and closed with a stretched animal hide on the other side along with two wooden sticks used for beating the drum.
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