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Asavari

Asavari is a prominent (parent scale) and rāga in , characterized by a pentatonic ascending and a melancholic, introspective mood evoking the late morning hours. The Asavari consists of the notes , (shuddha), ga (komal), ma (shuddha), Pa, dha (komal), and ni (komal), forming the foundational structure for several derivative rāgās. The rāga Asavari itself belongs to this and is typically performed during the second prahar of the day, from approximately 10 AM to 1 PM, capturing a sense of divine tranquility and surrender. In its structure, Rāga Asavari exhibits variations across traditions: the arohana (ascent) may use either komal re (S r M P n d S) or shuddha Re (S R M P n d S), while the avarohana (descent) is S' n d P M g r S, emphasizing repose on dha and as key nyāsa swaras. The vadi (king note) is dha, with gandhar as the samvadi (queen note), and the pakad (catchphrase) often revolves around phrases like r m P, n d P to delineate its identity. Historically, Asavari traces its roots to ancient treatises as a rāgini of , with depictions in portraying it as a female figure associated with snake-charming, symbolizing its elemental and enduring influence on Hindustani music over centuries. Modern interpretations blend traditions with khayal styles, distinguishing it from similar rāgās like through specific movements such as langhan (skipping) of ni in ascent and subtle oscillations on komal ga and dha.

Musical Theory

Scale and Structure

Asavari is a prominent rāga in , classified under the Asavari thāat, which serves as its parent scale and defines its overall tonal framework. The thāat employs shuddha (natural) rishabh (Re), komal (flat) gandhar (ga), shuddh (natural) madhyam (Ma), pañcham (Pa), komal dhaivat (dha), and komal nishād (ni), creating a melancholic yet devotional base that underpins the rāga's identity. The arohana (ascending progression) of Asavari is pentatonic: S R M P d S', utilizing the shuddha rishabh (R), shuddh madhyam (M), and komal dhaivat (d), while omitting gandhar and nishād to emphasize a linear, introspective ascent. The avarohana (descending progression) is sampūrṇa (complete), incorporating all seven notes: S' n d P M g R S, with the komal nishād (n) and (g) introduced to add depth and resolution. This asymmetric structure—audav (five notes) in ascent and sampūrṇa in descent—classifies Asavari's as audav-sampūrṇa, allowing for varied melodic exploration while maintaining structural integrity. The vadi (dominant or "king" note) is dhaivat (dha), which anchors the rāga's central and imparts its characteristic , while the samvādi (sub-dominant or "" note) is gandhar (ga), providing harmonic support and emotional contrast. In elaboration, there is a strong emphasis on the shuddha rishabh (R) and (ga) as pivotal resting points, with the vadi dhaivat driving the core phrases and oscillations (āndolan) that evoke a sense of quiet . These note strengths ensure the rāga's distinct identity, distinguishing it from similar scales like Jaunpuri through targeted prominence.

Characteristic Phrases and Rules

The characteristic phrases of Raga Asavari are encapsulated in its pakad, or catch phrase, which typically includes motifs such as R g M d M g R S or d M g R S d, highlighting the raga's idiomatic flow in the lower and middle octaves. These phrases emphasize the shuddha re and komal ga from the core scale, creating a distinctive melodic identity through their recurrent use in and compositions. Key movements in Asavari feature zigzag patterns between re, ga, and ma, which avoid straight scalar runs to maintain the raga's vakra (crooked or non-linear) character. An essential element is the emphasis on meend, or graceful glides, particularly from to , lending a fluid, introspective quality to the phrasing. Representative examples include ascending zigzags like or descending turns such as , which reinforce the raga's structural elegance without linear progression. Compositional guidelines for Asavari strictly prohibit the use of tivra madhyam, adhering exclusively to shuddha madhyam for purity. Komal ni must be rendered vakra (zigzag) in the descent, often approached indirectly to preserve the raga's contour, while rishabh and dhaivat are emphasized with forceful articulation to highlight their prominence. Pancham is either absent from key phrases or used weakly, avoiding strong emphasis to prevent resemblance to related scales. These rules ensure that improvisations and compositions remain true to Asavari's essence, prioritizing nuanced, non-scalar elaboration over expansive runs.

Historical Background

Origins in Ancient Texts

By the 13th century, Sarngadeva's provides a more detailed reference to Asavari, describing it explicitly as a morning that stirs karuna rasa—the aesthetic sentiment of and . Sarngadeva, drawing on earlier traditions, highlights Asavari's capacity to convey introspective longing and subtle melancholy, aligning it with dawn performances to mirror the quiet vulnerability of early light. This text solidifies Asavari's place among the core ragas, influencing both vocal and instrumental interpretations in North Indian music systems. In medieval ragamala traditions, Asavari is depicted as a ragini of , often portrayed as a female figure associated with snake-charming, symbolizing its elemental and enduring influence. Asavari's origins also intertwine with regional traditions, particularly in eastern such as , where it evolved from modal structures used by tribal communities such as the Savaras, known for snake-charming melodies played on wind instruments like the . These modes, characterized by their plaintive and hypnotic quality, contributed to Asavari's distinctive komal swaras (flat notes) and serpentine phrasing, bridging improvisation with classical codification. The raga's name itself derives from these "Asavari" practitioners, symbolizing a musical lineage rooted in nature and ritual. While sharing a similar , Hindustani Asavari differs from its Carnatic counterpart, Asaveri (a janya of mela), primarily in phrasing and emphasis—Asavari favors vakra () movements and komal rishabh avoidance in ascent, whereas Asaveri employs straighter ascents with shuddha rishabh prominence. This divergence reflects broader stylistic evolutions between the two traditions, with Asavari retaining stronger ties to its northern, folk-infused heritage. Later medieval adaptations would further refine these elements, as explored in subsequent periods.

Evolution in Medieval and Modern Periods

During the in the 15th to 17th centuries, ragas like Asavari were integrated into devotional expression through regional folk and temple music traditions that bridged classical forms with popular devotion. In the Mughal era (16th to 18th centuries), broader influences on Hindustani music contributed to the evolution of melodic structures, though Asavari retained its indigenous roots as a -linked raga with komal rishabh emphasis in courtly renditions. The transition from dhrupad to khayal forms during this time allowed Asavari to incorporate improvisational elements, with musicians like those in the senia tradition adapting it for imperial patronage while preserving its morning-time austerity. The 20th-century standardization of Asavari occurred through Vishnu Narayan Bhatkhande's systematic classification in his multi-volume Hindustani Sangeet Paddhati (published 1910–1937), where he formalized the Asavari as a parent scale with shuddha rishabh in its primary variant, drawing from observed performances to resolve earlier ambiguities in . This framework was widely adopted by for broadcasting classifications, ensuring consistent presentation across programs. Gharanas such as (emphasizing swift taans with shuddha rishabh) and (blending both rishabh variants for instrumental depth) further refined Asavari, with figures like Haddu Khan and shaping its modern khayal and interpretations.

Forms and Variants

Primary Forms of Asavari

The primary forms of Asavari raga are distinguished primarily by the treatment of the note, resulting in three variants: Komal Asavari (using only komal rishabha), Shuddha Asavari (using only shuddha rishabha), and Uttaranga Asavari (employing both). These forms all belong to the , featuring komal , shuddha madhyama, komal dhaivata, and komal nishada, with panchama used but often weakly as a resting . They evoke a of and serenity, with intricate movements in the uttaranga (upper ) emphasizing dhaivata. Komal Asavari, the standard and older form preferred in dhrupad traditions, employs only komal rishabha (r) and avoids shuddha rishabha to maintain its distinct Todi-ang flavor in the poorvanga (lower ). Its is S r M P (n)d (n)d S', and avarohana is S' r' n d P d M P (M)g r S, with nishada used sparingly through langhana (skipping) and alpatva (subtlety). Characteristic phrases include S r P (n)d and d M P (M)g r S, focusing on meend (glides) from panchama to komal and nyasa (resting points) at panchama and dhaivata, while avoiding direct skips over panchama in descent to prevent resemblance to . This variant spans expansive three-octave explorations with a deep, soothing . Shuddha Asavari, a more recent variant influenced by the , substitutes shuddha rishabha () for komal rishabha while retaining the other notes' intonations, allowing for faster taans and a brighter, more fluid rendition. The scale mirrors Komal Asavari but with : arohana S M P (n)d (n)d S', avarohana S' ' n d P d M P ()g S. Key phrases adapt accordingly, such as S P (n)d and d M P ()g S, with similar emphasis on uttaranga movements around dhaivata and nyasa at panchama and dhaivata. It shares proximity to Jaunpuri due to the shuddha rishabha but maintains Asavari's core phrases for distinction. Uttaranga Asavari, the most flexible form, incorporates both komal rishabha (r) and shuddha rishabha (R), with shuddha rishabha dominating in for an emphasis on upper ascents. Its structure allows hybrid phrases like S R M P d and avarohana incorporating elements from both other variants, such as R M P d M P (M)g. This variant highlights madhyama as a potential vadi shift in uttaranga-focused elaborations, blending the introspective depth of Komal Asavari with the vivacity of Shuddha Asavari.

Related and Derivative Ragas

Jaunpuri is a prominent janya raga derived from the , with the scale S R g m P d n S' but S R m P d S' (omitting and nishada) and avarohana S' n d P m g R S, emphasizing komal nishada in descent and a vadi on dhaivat, paired with samvadi on gandhar.) This emphasis on dhaivat imparts a sense of and longing, and the raga is typically rendered in the late morning (10 a.m. to 1 p.m.), similar to Asavari. Gandhari, another close ally to Asavari, employs a similar but incorporates both komal and shuddha rishabh, with strong usage of pancham to evoke a mood of intense longing; its vadi is komal dhaivat and samvadi is . Like Jaunpuri, it belongs to the Asavari and is performed in the morning hours (9 a.m. to 12 p.m.), though its occasional double swaras (such as in ga and dha) add a Todi-like gravity that differentiates it from the purer Asavari structure. Asavari Kanada represents a hybrid form blending Asavari's foundational elements with those of , notably through the use of shuddha in some variants, which lightens its overall mood compared to the more somber Asavari derivatives; it falls within the broader family under the Asavari . This incorporation creates a brighter, more playful character, often rendered in morning or afternoon settings with phrases highlighting the shuddha ni for emotional uplift.) These ragas—Jaunpuri, Gandhari, and Asavari —all stem from the and utilize variations of its pentatonic-leaning scale, but they diverge in and subtle temporal preferences, such as Gandhari's slightly earlier morning slot, while sharing the core vadi-samvadi pair of dha-gandhar with Asavari.

Performance Characteristics

Time of Day and Emotional Mood

In the tradition, Asavari is prescribed for performance during the late morning hours, specifically the second prahar from approximately 9 AM to 12 PM, which aligns with the rising sun and evokes a sense of . This timing enhances the raga's inherent emotional depth, drawing from ancient associations in lakshanagranthas where it is described as an antique morning melody. The primary rasa evoked by Asavari is karuna, representing and , often portraying a for redress or longing that conveys and tenderness. It also embodies , a devotional mood that instills serenity and renunciation, blending poise with subtle emotional vulnerability. Secondary undertones of shringara, or romantic sentiment, emerge through its soothing and expansive phrases, adding layers of yearning without overpowering the core . These elements create a haunting yet heavenly atmosphere, suitable for evoking deep emotional resonance. In cultural contexts, it frequently appears in settings through bhajans and devotional pieces, such as those dedicated to deities like Krishna or , fostering spiritual devotion. Its performance during festivals underscores themes of renewal and introspection in springtime celebrations.

Rendition Techniques and Ornamentation

The rendition of Asavari emphasizes a deliberate and nuanced approach to , beginning with a slow, expansive that explores the raga's essence through gradual note unfolding. This typically initiates in the lower (mandra ), focusing on movements between komal and komal to establish the raga's contemplative character, often incorporating kan-swar grace notes approaching for subtle emphasis. As the progresses, it builds upward, highlighting the vadi dha in the upper while maintaining a serene, unhurried . Ornamentation plays a central role in Asavari's , with heavy reliance on gamak and meend to infuse expressiveness. The komal ga and komal dha are rendered with prominent andolan (oscillation), creating a gentle swaying effect that distinguishes Asavari from related ragas like , where oscillations are more pronounced. Meend glides are employed extensively for smooth transitions, particularly in descending phrases such as ni dha pa ma ga re sa, enhancing the raga's fluid melodic flow and emotional resonance. Taan patterns follow in medium tempo, weaving zigzag melodic lines that derive from core phrases like re ma pa dha and ni dha pa ma ga re, allowing performers to showcase virtuosity while adhering to the raga's structural integrity. Gharana-specific variations add depth to Asavari's interpretation. In the , the style is swar-pradhan, prioritizing clear, straight-note enunciation in vilambit laya to highlight the raga's tonal purity and microtonal nuances. Conversely, the Jaipur-Atrauli gharana favors intricate bol-taans and layakari, with a meend-oriented approach that incorporates complex rhythmic patterns and elaborate ornamentation for heightened dramatic effect. Instrumental adaptations of Asavari on the sitar or sarod retain the vocal gayaki ang, commencing with an unaccompanied alap that mirrors the slow vocal exposition. The performance then transitions into jor for pulsed rhythmic development and culminates in jhalla for rapid, resonant strumming, emphasizing the raga's phrases through string glides and oscillations on ga and dha. This structure allows instrumentalists to evoke the raga's depth while leveraging the instruments' tonal capabilities for intricate taan-like passages.

Classical Compositions

Traditional Vocal and Instrumental Pieces

In , the Asavari is predominantly rendered through vocal forms such as khayal and , which emphasize its introspective and poignant character through improvisational elaborations like aalap, taan, and bol-taan. Khayal presentations often explore the raga's subtle nuances in vilambit, madhya, and drut layas, allowing performers to highlight key phrases involving the komal rishab and dhaivat. , with its lighter and more emotive style, adapts Asavari for expressive storytelling, frequently incorporating rhythmic play in or taals. Dhrupad renditions of Asavari are rare compared to these forms but persist in the traditions of gharanas, such as the Dagar and Senia lineages, where the receives a stately, meditative treatment with emphasis on nom-tom and peshkaar-gaan. Examples include compositions like "Aa yo re jeet hi Raja Ramachandra," which underscore the raga's ancient, elemental depth in chautal or dhamar rhythms. Among traditional bandish, several iconic khayals have become staples in the Asavari . A notable 18th-century composition exemplifies the raga's early formalized structure, though many such pieces remain anonymous in oral traditions. In madhya laya teentaal, the "Badhaiyya lavo" celebrates the raga's morning with vivid bol development. Another classic is "Preet na keeje," a vilambit khayal that delves into themes of longing, frequently performed to evoke Asavari's tyag () rasa. Modern contributions include works by exponent , such as the vilambit tilwada bandish "Ladili bana more," which integrates the raga's characteristic vakra () movements for emotional depth. These compositions are grounded in the Asavari scale: S r g m P d n S, prioritizing komal rishab, gandhar, dhaivat, and for melodic contour. Instrumentally, Asavari features gats in vilambit and drut layas, typically in teentaal or jhaptaal, where , , or players weave toras and jhallas around pivotal phrases like r g m d and (n) d S r m P. A representative vilambit gat might open with patterns such as re ga ma dha, ascending to the upper before resolving on shadaj, as demonstrated in renditions emphasizing the raga's dhaivat vadi. Drut gats accelerate these motifs into rapid sargam or jhala passages, maintaining the raga's serene yet intense profile.

Notable Artists and Recordings

Prominent vocalists have significantly contributed to the popularity of Asavari through their masterful interpretations. Pandit Bhimsen Joshi, a leading exponent of the , featured extensive explorations in his 1960s recordings of Asavari Todi, showcasing the raga's meditative depth and melodic unfolding. Pandit , from the Jaipur-Atrauli gharana, emphasized intricate taans in his renditions of Jogiya Asavari, highlighting the raga's rhythmic vitality and virtuosic potential. Instrumentalists have also enriched Asavari's repertoire with distinctive timbres and techniques. Ustad , on the , focused on gamaks to evoke the raga's emotional subtlety in recordings like the Sarod Gat in Asavari, underscoring the instrument's gliding ornamentation. Key recordings capture the raga's timeless appeal. Live concerts at the , such as Pandit Bhimsen Joshi's 1970s performance of Asavari Todi, demonstrate the raga's improvisational range in a festival setting renowned for Hindustani excellence.

Usage in Film and Popular Music

Hindi Film Songs

The raga Asavari has been adapted in several film songs. One example is "Chale Jana Nahin Naina Milake" from the 1949 film Badi Bahen, composed by Husnlal-Bhagatram and sung by in Kaherava tal. "Aaja Sanam Madhur Chandni Mein Hum" from Chori Chori (1956), composed by Shankar-Jaikishan and sung by and , is set in tal. "Na Yeh Chaand Hoga" from (1954), composed and sung by with , uses tal. "Ruk Jaa Raat Thahar Ja Re Chanda" from Dil Ek Mandir (1963), composed by Shankar-Jaikishan and sung by , is in Kaherava tal. Hindi film adaptations of Asavari often include orchestral elements.

Tamil Film Songs

In , a similar Carnatic raga, Asaveri (also known as ), a janya raga derived from the 8th Hanumatodi, characterized by its pentatonic ascent (S R1 M1 P D1 S') and descent (S' N2 D1 P M1 G2 R1 S), has been used. Composer incorporated Asaveri into several scores during the 1970s and 1980s. Examples include "Malargalil Aadum" from Kalyanaraman (1979), sung by , and "Kaadal Mayakkam" from Pudhumai Penn (1983), sung by and Sunanda. These compositions bridge classical roots with popular appeal in film music.

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