Kolkali Dance is a folk dance practised by the inhabitants of the region of the North Malabar belt and the Lakshwadeep Islands. This group dance form has a history that goes back around two millenniums in time. It is widely regarded that this dance form has drawn elements from Kalaripayattu(this is a martial art practised in Kerala and Tamil Nadu). The body postures, choreography and the footwork displayed in Kolkali derive their roots in the training schedules of Kalaripayattu.
Kolkali is performed to magnify the occasions of joy and happiness. During the paddy harvest season in the Malabar Belt, Kolkali is performed by groups with all the pomp and show. The dance form is all-inclusive with participants being from all the castes, creeds and religions. The tribal festivals and the weddings in these areas have Kolkali as an integral part. At times a wooden stage called ‘Thattinmelkali’ is constructed for the performance of Kolkali.
Breaking the word Kolkali, it is comprised of two words i.e. ‘kol’ meaning sticks and ‘kali’ meaning dance, hence Kolkali being the dance-with-sticks. This dance form has rhythmic, eye-catching moves with participants moving in about a circle, striking small sticks in the same rhythm complemented by elegant footsteps. The climax of the dance performance is amalgamated with certain high-frequency musical notes, with 12-24 dancers moving unbrokenly moving in and out of a circle with the traditional ceremonial lamp, called ‘Nilavilakku’ at the centre. This movement encompasses tapping with the feet and the handheld wooden sticks.
The songs in the Kolkali dance are a concoction of devotional stories which are an auditory imagery of the regional Gods. The clinking and the striking sticks in a rhythmic way augment the music and create a holistic atmosphere. Musical instruments like Chengala, Mathalam, Elathalam and Chenda are used in this dance form.
The very scene of Kolkali artists – performing dynamic and radiant steps against a surreal backdrop of pulsating and enriching music is a sight to cherish and delight. Kolkali is a vibrant art form that makes the culture and the heritage of the Malabar Belt and the Lakshwadeep Islands opulent and sumptuous.
सीता के दृष्टिकोण से महत्वपूर्ण दृश्य पर आधारित नृत्य
श्रुति वर्मा
यह प्रस्तुति रामायण को एक नई दृष्टिकोण से प्रस्तुत करती है जिसमें सीता के दृष्टिकोण से महत्वपूर्ण दृश्यों को दिखाया गया है, जो कि बहुत कम किया जाता है। गुरु श्रीमती सिंधु मिश्रा द्वारा चयनित नृत्य और अवधारणा इस ऐतिहासिक कथा का रोमांचक पुनर्वर्णन प्रस्तुत करते हैं। श्रुति वर्मा गुरु श्रीमती सिंधु मिश्रा की प्रसिद्ध शिष्या हैं, और पासियों और धैर्य के साथ अपने गुरु के शिक्षण में भारतनाट्यम का अध्ययन कर रही हैं।
गुरु श्रीमती सिंधु मिश्रा
श्रुति का नृत्य हर शरीर और आत्मा को जीवंत कर देता है। भारतनाट्यम एक ऐसी नृत्य शैली है जो हमारे चारों ओर के जीवन के गतिविधियों को नाट्यमेव नृत्य के रूप में निरूपित करती है। पेड़ों, फूलों, हवा, पक्षियों, जानवरों और ब्रह्मांड के सभी जीवों के चलनों को इसमें समाहित किया गया है। यह नृत्यांतरित करने की क्षमता नृत्यार्थी को शरीर का उपयोग करने की संभावना देती है, नतीजतन उसके आंतरिक जगत से संवाद करती है। भारतनाट्यम की इस एकता और बाह्य जगत के साथ और आत्मा के साथ गुणात्मक रूप से महत्वपूर्ण व्याख्यान है। नाट्यिक रूप से रामचरितमानस की कथा को नृत्यांग के सहज अभिनय के माध्यम से बहुत ही अच्छी तरह से व्याख्यात किया गया।
श्रुति नवीन युवा सृजनात्मकता की एक चिंगारी लाती है। अपने गुरु के अटल समर्थन के साथ, वह इस पारंपरिक कला रूप के समकलीन व्याख्यानों की खोज में लिप्त है, इस प्रकार अपने नृत्य के माध्यम से, खुद के लिए और दर्शकों के लिए आत्मा को हिला देती है। श्रुति आयाम नृत्य समूह का अभिन्न हिस्सा है और उन्होंने कई समूह अभिनय में उत्साही भागीदारी के साथ महत्वपूर्ण स्टेज पर अनुभव प्राप्त किया है। उनकी प्रतिभाशाली भूमिका ऐम्बियंट में एक नए व्याख्यान के साथ वनराज की अद्वितीय सीता की चित्रण करती है, जो एपिक का एक नया व्याख्यान है।
VAIDEHI-Shruti Verma’s Rendition of Pivotal Scenes from Sita’s World
Sindhu Mishra’s Aayam presents VAIDEHI: Sita’s World in Tulsidas Ramayana
This rendition offers a fresh perspective on the Ramayana, focusing on pivotal scenes from Sita’s viewpoint—a rare approach. The choreography and concept, curated by Guru Smt. Sindhu Mishra, provide a captivating retelling of this timeless epic. Shruti Verma, a senior disciple under Guru Smt. Sindhu Mishra’s guidance, displays a profound dedication to Bharatanatyam, infusing passion and determination into her pursuit.
The Visionary Guru Smt. Sindhu Mishra
Shruti’s performance brings every aspect of body and soul to life. Bharatanatyam, as an art form, embodies the essence of the world around us. It encapsulates the movements of trees, flowers, breeze, birds, animals, and all living beings, enabling the dancer to communicate with both the external and internal worlds. This synergy between Bharatanatyam, nature, and self-expression goes beyond mere aesthetics, delving into profound narratives such as the Ramcharitmanas, vividly portrayed through the dancer’s solo performance.
Agony in imprisonment
Shruti embodies a spark of vibrant, contemporary creativity. Supported by her unwavering Guru, she explores modern interpretations of this traditional art form, crafting soul-stirring experiences through her dance, both for herself and her audience.
A vital member of the Aayam dance troupe, Shruti has amassed significant on-stage experience through enthusiastic participation in numerous group performances. Her portrayal of the iconic Sita in Aayam’s thematic production, Vaidehi, breathes new life into the character, offering a fresh interpretation of the epic narrative.
Shruti’s dance is a harmonious blend of exuberant joy and profound emotion, channeling grace and divinity with each movement. Alongside her Bharatanatyam training, Shruti is currently pursuing a Bachelor’s in engineering, exemplifying a balance between tradition and modernity in her artistic journey.
Performance Highlights:
Each segment of Vaidehi encapsulates the essence of Bharatanatyam, blending intricate footwork, expressive gestures, and emotive storytelling to transport the audience into the heart of the Ramayana’s narrative, offering a fresh perspective on timeless tales.
● Shri Ram Chandra Kripalu Bhajman:The performance starts with Shri Ram Chandra Kripalu Bhajman – a well-knownbhakti piece on Lord Ram. Written by Saint Tulsidas, this profound poetry expresses a deep admiration for Lord Ram’s awe-inspiring and beautiful characteristics. With each verse overflowing with adoration and humility, the piece exalts his divine magnificence.
श्री रामचन्द्र कृपालुभज मन हरण भव-भय दारुणम ्। नव-कंज-लोचन कंज-मखु कर-कंज पद-कंजारुण॥ं Set to Ragam Sindhu Bhairavi (राग सि धं ुभरैवी) and Talam Misra Chapu (मि स्र चाप)ू Sung on stage by Shri G. Elangovan
● Varnam: This was the longest and most elaborate segment consisting of jathis (rhythmic patterns) and abhinaya. The poetry is taken from Baal Kand of Tulsidas’ Ramcharitmanas. In the narrative, Sita finds herself deeply captivated by Ram’s beauty upon seeing him in the gardens of Mithila, but soon grows dejected as she worries about him not being able to break Pinaak, Shiva’s bow. She heads to Devi Bhavani’s temple, expressing her devotion and humility through prayers and offerings. Devi, moved by Sita’s sincerity, bestows upon her a divine blessing,assuring her that her heart’s desire will be fulfilled, and she will have the one she adores as a beloved bridegroom.This moment marks a turning point in Sita’s journey, where her faith and devotion are rewarded with the promise of divine intervention in her love story with Ram.
Set to Ragam Bageshri (राग बागेश्री) and Talamaalika consisting of Chatusra Ekam (चतस्रु एकम) and Misra Chapu Taal (मि स्र चाप)ू Composed and sung by Shri Nitin Sharma
● Padam: “Suno Kapi ” is a pure abhinaya piece, based on the poetry of Surdas. The Padam depicts an emotional moment from epic Ramayana — when Hanuman reaches Ashok Vatika and gives Ram’s ring to Sita. In the confinement of Ravana, Sita, an incomparable beauty and an epitome of dedication, self-sacrifice, courage and purity, has turned into a picture of grief. In his inimical style, Surdas’s rendition of Sita diverges from her typical portrayal, highlighting her sarcasm amidst despair, showcasing a spectrum of emotions—from disillusionment to profound suffering and emotional anguish due to her prolonged separation from Ram.
सनु ुकपि वैरघनु ाथ नाहीं Set to Ragam Sarangi and Talam Adi Composed and sung by Shri Nitin Sharma
● Thillana: This is a rhythmic piece in carnatic music that is generally performed at the end of the repertoire. Thillana uses Tala phrases in the Pallavi, Anupallavi and lyrics in the Charnam. The Charanam of this thillana honors Shri Ram, the valiant son of Dashrath renowned for vanquishing Ravana and reuniting with Sita, and revered as the master of Hanuman.
Set to Ragam Bhimpilasi (राग भीमपि लासी) and Triputa Taal (त्रि पटु ताल) in Khanda Jaati (खडं जाति ) Composed by Guru Govind Rajan Sung on stage by Shri G. Elangovan
Curtain Raiser: Based on Ramcharitmanas Aayam will present VAIDEHI this week
Shruti Verma
Aayam presents “Vaidehi,” offering a new voice to Sita. Aayam, a dedicated institute promoting the age-old tradition of Bharatanatyam, based in Delhi, will showcase a unique presentation of the magnum opus of Saint Tulsidas – Ramcharitmanas.
File Photo of Guru Sindhu Mishra as a dancer
Conceived and choreographed by Guru Smt. Sindhu Mishra, the aim is to bring out a creative spin on the Ramayana and explore the love and virtue of Sita. Shruti Verma, a senior disciple of Guru Sindhu Mishra, will present this unique storytelling through her honed skills within the vocabulary of Bharatanatyam. The performance, scheduled for 6 pm on April 20th at LTG Auditorium in New Delhi, will mark Shruti’s debut solo performance. It promises to be a fine blend of talent, tradition, and artistic innovation.
The performance will include a distinguished live orchestra, with Shri G Elangovan on Carnatic vocals and flute, Shri Nitin Sharma on Hindustani vocals, Shri Sachin Sharma on the tabla, and Dr. Ramamurthy Kesavan on the mridangam. Nattuvangam will be by Guru Smt. Sindhu Mishra. Shruti Verma, a committed dancer and an undergraduate in computer science, has been performing with her troupe at major festivals and stages, promising to be a passionate and bright dancer. She will portray the myriad perspectives and emotions of Sita, all culminating in her undying, steadfast love for Lord Rama, bringing out colors from the Ramcharitmanas that were previously unknown.
Guru Smt. Mishra distinguished herself as a performer in the classical milieu under the guidance of eminent Gurus Shri KN Dakshinamoorthy, Shri KJ Govindarajan, and Smt. Kamalini Dutt. She emerged as a choreographer with a unique and compelling style and played a vital role in conceiving, organizing, and choreographing high-profile events and festivals across the country. The recipient of awards and fellowships from the central and state governments, she is also the founder of Aayam, a cultural society that has nurtured a new generation of not just dancers but artists.
Divine Evening of Music and Dance at ‘Shakti Mahapith’ Kamakshya’
The time was just evening, the place was the courtyard of Shakti Mahapith Kamakshya, and the air was filled with the Shabda Brahma created by Pandit Ram Kumar Mallick and his team. Pandit Mallick ji, a Padmashree awardee for his contribution to the Darbhanga Gharana of Dhrupad, orchestrated the musical tapestry. The architect of that great moment was Sangeet Natak Akademi, which initiated a festival of Music and Dance titled ‘Shakti’, set to resonate across all the Shaktipiths of India. This was the inaugural event of this series.
Listening to Dhrupad by Mallick Ji live is a rare artistic experience, and Sangeet Natak Akademi receives heartfelt gratitude from the audience for curating such a program in Guwahati. Dhrupad, a genre of Indian classical music, is practiced by a select few artists, and public recitals are comparably infrequent. Pandit Ram Kumar Mallick, renowned in this field, is one of the prime representatives of the Darbhanga Gharana. In this concert, he was accompanied by Dr. Samit Kumar Mallick on vocal and Mr. Rishi Shankar Upadhay on Pakhwaj.
Pandit Ram Kumar Mallick
In this concert, Pandit Mallick performed Aalap and Chautal in Raag Yaman and a Durga Vandana ‘Jaya Mangala Sarba Mangal Kar Nihari’. His baritone voice, infused with the ritualistic sensitivity of prayer, transcended the earthly realm, captivating the audience. The melodious utilization of Gauhar Vani and Khandar Vani was evident in his singing. Alongside his gorgeous vocal delivery, the harmonious blend of detailed Aalap, Meed, Gamak, intricate rhythmic patterns, clear pronunciation of Bandish’s verses, and other layakari, made his recital an extraordinary auditory experience. His rendition of Durga Vandana paid homage to the Shaktipith, his voice echoing the strength and aesthetic beauty akin to a philosophical interpretation of a forceful waterfall on a hill, retaining its melodious appeal even after it falls on the ground. Pandit Ram Kumar Mallick’s performance elevated the recital into a spiritual pilgrimage through resonant melodies.
Another significant performance was Suknanni Ozapali (a traditional religious song from Assam with rhythmic body movements resembling dance) and Deodhani Nritya by Drona Bhuyan and his ensemble. Drona Bhuyan, a leading artist of Ozapali and Deodhani, was honoured with the Padmashree by Govt of India. The presentation comprised Ozapali, involving singing, and Deodhani Dance, with Bhuyan playing the lead role in both performances as a singer and drum player in the dance. The team’s performance paid tribute to Shakti through song and dance, resonating with the energetic beats of traditional drums, dynamic movements with war-fighting props, and spirited choreography, crafting a soul-stirring reverence to the Devipeeth, the eternal Shakti.
Two other performances in the evening included the Kathak Dance by Dr. Ruchi Khare and her team and Garva Dance by the Sanskar Group of Bhabnagar.
In closing, as an enthusiast of music and dance, I fervently urge Sangeet Natak Akademi to arrange another enchanting concert featuring Rudra Veena in this sacred Shaktipith.
Shiva-Shakti: Divine love and power personified on stage
Ria Gupta delivering the Bharatanatyam recital titled ‘Shiva-Shakti’.
Shiva, in Hindu philosophy, the dynamic interaction between the feminine and male energy in the cosmos is symbolized by the profound idea of Shakti. It represents the coming together of Shakti, the divine feminine energy that animates the entire creation, and Shiva, the cosmic awareness. The manifestation, maintenance, and disintegration of the universe depend on this union. Shiva Shakti encompasses a multitude of Shakti aspects or expressions, each with distinct attributes. The divine couple Shiva-Shakti, viewed from a metaphysical perspective, represents two fundamental aspects of the One: the feminine principle, which stands for Its Energy, the Force that acts in the manifested world and life itself, and the masculine principle, which represents the enduring aspect of God. Here is where Shakti is.
It was a personification of divine power on stage as Ria Gupta, disciple of Guru Smt Sindhu Mishra, presented a Bharatanatyam recital titled ‘Shiva-Shakti – The Cosmic Union’.
Guru Sindhu Mishra explaining the concepts of the Dance
The recital, organised by the cultural society Aayam at Delhi’s LTG Auditorium, mesmerised the audience with its harmonious blend of tradition and innovation, technique and artistry.
Ria presented a compelling exploration of Shiva and Parvati, the cosmic pair representing the opposing forces of destruction and creation that form the eternal cycle of the universe. Equally compelling were the creative choreography, unusual choice of poetic texts, and juxtaposition of Carnatic and Hindustani styles of music.
Conceived and choreographed by Guru Smt Sindhu Mishra, the presentation described aspects of Shiva and Parvati through little known verses from the Ramcharitmanas. Ria’s talent and training were on full display as she portrayed the contrasting deities with layered precision and emotion.
In her first solo recital, Ria proved herself as an accomplished Bharatanatyam dancer. Her passion and dedication were evident as she created an ambience of divine love and power through her nuanced abhinaya and intricate jatis.
The evening unfolded with a Ganesh Kriti, ‘Ananda Narthana Ganapatim Bhaavaye’. Marked by vivacity and depth, the piece described the divine bliss emanating from Ganesha’s dance, which accompanies the captivating music of the gandharvas playing the lute, mridangam and veena. The choreography was an energetic blend of rhythmic and expressive movements, executed with ease by Ria.
Growing up, Parvati—the daughter of Himavan and Mainavati—heard stories about Lord Shiva. In addition to her curiosity about who this Shiva was, Parvati also harbored dreams of marrying him as she had begun to adore him. According to folk lore Parvati did penance for thousands of years to please Lord Shiva and woo him. Finally the Lord was pleased and married Devi Parvati!
This aspect of the epic tale was enumerated by a Pada Varnam, created especially for this presentation. The poetry, from Baal Kand of Tulsidas’ Ramcharitmanas, describes the episode where Parvati is encouraged by Narad Muni to undergo penance in the forest to prove her love to Shiva and become his consort. Seeing this, Shiva sends the Saptarishi to test Parvati’s devotion. Ria explored the narrative with intense expressions and sophisticated rhythmic patterns. Set to Ragam Shahana and Talam Adi, the composition was composed and sung by Shri Nitin Sharma.
The following piece was a Keerthanam — the well known ‘Natanam Adinar’. In a vibrant rendition, Ria portrayed the joyful dance of Lord Shiva in the golden halls of Chidambaram, which was so powerful that all eight directions trembled, the head of Adishesha swayed, and drops of Ganga’s water scattered all around from his matted hair. Set to Ragam Vasantha, the Shri Gopalakrishna Bharatiyar composition was sung by Shri G Elangovan.
The Padam was another unusual excerpt from Ramcharitmanas. In this, Ria explored an episode from Shiva and Parvati’s wedding celebrations, where the people of Himachal, upon seeing Shiva’s wedding procession, were shocked to see a terrifying band of ghosts, demons, spirits. Maena, the mother, attempted to convince Parvati into abandoning the wedding, to the extent that she was ready to give up her life for it!
The tale of Parvati imparts to us the significance of metamorphosis. She endured great penance in order to gain Lord Shiva’s favor because of her undying devotion and love. Her path of introspection and personal development highlights the capacity for transformation that exists in all of us. It motivates us to welcome change
Ria Gupta
The evening concluded with a scintillating Hindolam Thillana, composed by Shri Dandayudhapani Pillai and sung by Shri G Elangovan. The charanam was an invocation to Shiva, the lord of dance, the one whose auspicious feet are cherished by his devotees. It was a fitting end to a powerful performance, which elevated the audience with its richness and depth.
The distinguished orchestra included Shri G Elangovan on Carnatic vocals and flute, Shri Nitin Sharma on Hindustani vocals, Shri Sachin Sharma on the tabla and Dr Ramamurthy Kesavan on the mridangam. Nattuvangam was by Guru Smt Sindhu Mishra.
Ria’s mastery of Bharatanatyam techniques as well as nuanced understanding of literature were evident throughout her performance. In her first solo stage appearance, she succeeded in making an impact, with her dedication and dynamism apparent. She presents yet another young artiste flowering under the tutelage of Guru Smt. Mishra.
File Photo of Guru Sindhu Mishra as a young Bharatnatyam Danseuse
Guru Smt Mishra distinguished herself as a performer in the classical milieu under the guidance of eminent Gurus Shri KN Dakshinamoorthy, Shri KJ Govindarajan and Smt Kamalini Dutt. She emerged as a choreographer with a unique and compelling style, and played a vital role in conceiving, organizing and choreographing high-profile events and festivals across the country. The recipient of awards and fellowships from the central and state governments, she is also the founder of the cultural society Aayam.
प्रेम रामायण
लेखक: अनिल गोयल
महरषि वाल्मीकि की रामायण ने पिछले लगभग सात-आठ हजार वर्षों में कितने ही रूप धारे हैं. हर काल में वाल्मीकि–रचित इस महाकाव्य को हर कोई अपने तरीके से सुनाता चला आया है. इसकी मंच-प्रस्तुतियों ने भी शास्त्रीय से लेकर लोक-मानस तक हजारों रंग भरे हैं. पारसी शैली की रामलीला को देख कर भारत की कितनी ही पीढ़ियाँ भगवान राम की इस कथा को मन में धारती आई हैं. कुमाँऊँनी रामलीला से लेकर कोटा क्षेत्र के पातोंदा गाँव, ओड़ीसा की लंकापोड़ी रामलीला और हरियाणा में खेली जाने वाली सरदार यशवन्तसिंह वर्मा टोहानवी की रामलीला जैसी कितनी ही सांगीतिक रामलीलाओं की लम्बी परम्परा हमारे यहाँ है. भारत ही नहीं, विदेशों में भी इसकी अनेकों प्रस्तुति-शैलियाँ पाई जाती हैं. इंडोनेशिया में बाली की रामलीला की तो अपनी अलग ही मनोहर शैली है.
हमारे देश में भी कलाकार रामलीला को अपनी दृष्टि से मंच पर प्रस्तुत करने के नित नये तरीके और शैलियाँ ढूँढ़ते रहते हैं. प्रवीण लेखक, निर्देशक और निर्माता अतुल सत्य कौशिक ने, जो प्रशिक्षण से एक चार्टर्ड अकाउंटेंट और अधिवक्ता हैं, अपने नाटक ‘प्रेम रामायण’ में प्रेम की दृष्टि से इस महाकाव्य की विवेचना की है. रामायण की अपनी व्याख्या पर आधारित नाटक ‘प्रेम रामायण’ का प्रदर्शन अतुल ने 5 अक्टूबर 2022 को दिल्ली के कमानी प्रेक्षागृह में किया. उनकी इस नाटक की यह पच्चीसवीं या छब्बीसवीं प्रस्तुति थी, जोकि हिन्दी रंगमंच के लिये एक गर्व का विषय है.
हमारे यहाँ प्रेम-भाव का प्रयोग प्रायः कृष्ण-कथाओं की प्रेम-मार्गी प्रस्तुतियों में किया जाता है. परन्तु अतुल ने बाल्मीकि की रामायण के मर्यादा पुरुषोत्तम भगवान राम के जीवन पर आधारित रामायण को प्रेम के भाव की प्रस्तुति का माध्यम बनाया है, जहाँ रामायण के चरित्र ईश्वरीय अवतार होने के साथ-साथ अपने मानवीय रूप, स्वभाव और संवेदनाओं के संग नजर आते हैं.
Atul Satya Kaushik
इसकी प्रेरणा उन्हें कैसे मिली, इसके उत्तर में वे कहते हैं, “मैं किसी एक प्रोजैक्ट के लिये बाल्मीकि रामायण पढ़ रहा था, और क्रौंच-वध के प्रसंग को पढ़ते हुए मुझे लगा कि इस महाकाव्य की उत्पत्ति तो एक प्रेम-आख्यान से हुई है. तो रामायण की विभिन्न कथाओं में प्रेम को ढूँढ़ने की प्रेरणा मुझे इसी आदि-काव्य से मिली!” इसके लिये उन्होंने रामायण में छुपी पाँच प्रेम-कथाओं को चुना है. प्रेम-कथाओं के इन पन्नों में से सबसे पहले वे एक लगभग अनजानी सी कहानी ‘अकाल’ ले कर आते हैं, जिसमें श्रीराम की बड़ी बहन, दशरथ और कौशल्या की पुत्री शान्ता और उनके पति ऋषि श्रृंगी या ऋष्यश्रृंग की कहानी दिखाई गई है. दूसरी कहानी ‘रथ से निकला पहिया’ कैकेयी और दशरथ की जानी-पहचानी कहानी है. तीसरी कहानी ‘स्वर और शान्ति’ में वे सीता और राम के मन की संवेदनाओं की कथा सुनाते हैं. इसके बाद ‘उल्टी करवट मत सोना’ में लक्ष्मण और उर्मिला की कहानी देखने को मिलती है. और अन्त में, ‘उस पार’ के माध्यम से सुलोचना और मेघनाद की करुण प्रेम-कथा के दर्शन होते हैं.
विरह या अपने प्रिय से अलगाव ही प्रायः प्रेम-आख्यानों का आधार रहता है. इन पाँच में से शान्ता की कहानी के अतिरिक्त अन्य सभी चार कहानियाँ अपने-अपने कारणों से जन्मे उसी विरह की वेदना को दर्शाती हैं. सभी कहानियों में स्त्री-मन की अथाह गहराइयों को दर्शाने का प्रयास स्पष्ट नजर आता है, जिसके लिये अतुल कभी-कभी इन कथाओं की अपने अनुसार विवेचना भी कर लेते हैं.
दशरथ के मित्र और अंगदेश के स्वामी राजा रोमपद ने शान्ता को पाला था. युवा होने के उपरान्त परिस्थितियोंवश एक बार शान्ता का सामना ऋषि श्रृंगी या ऋष्यश्रृंग से हुआ. ऋष्यश्रृंग ने अपने पिता विभान्तक या विभंडक के क्रोध से शान्ता की रक्षा की, और उसी क्षण शान्ता ऋष्यश्रृंग की हो गई! (इन ऋषि विभंडक के नाम पर ही आज का मध्य प्रदेश का भिंड नगर बसा हुआ है!) ऋष्यश्रृंग ने भी जीवन के हर क्षण में शान्ता को अपने साथ रखा, उसे पूरी बराबरी का सम्मान दिया! शान्ता के जीवन के उन्हीं क्षणों का चित्रण अतुल ने पूरी कुशलता के साथ किया है.
‘स्वर और शान्ति’ में अतुल ने सीता और राम के मन की ध्वनि को एक अनूठे ही तरीके से सुनाया है. अतुल की सीता अयोध्या की सीता नहीं हैं, वे मिथिला की बेटी सीता हैं, मन से एक चंचल बालिका, सुकोमल भावनाओं से ओत-प्रोत, कर्तव्यों के गाम्भीर्य के बीच अपने मन की संवेदनाओं के कोमल स्वरों को भी सुनने वाली सीता. अयोध्या के राम जितने शान्त थे, मिथिला की सीता उतनी ही चपल और चंचल थीं. आज भी मिथिला और नेपाल के गीतों में उनका यही रूप अधिक प्रचलित है, जनकपुर की बेटी का रूप! राम का स्वरुप भी यहाँ अयोध्या के युवराज का नहीं, बल्कि मिथिला के जामाता का है, जिसके साथ ठिठोली भी की जाती है! सीता के इसी स्वर, और राम के गहन-गम्भीर, शान्त स्वभाव की कथा है यह कथा! यह प्रेम रामायण है, तो उसमें अतुल ने कलात्मक स्वतन्त्रता लेकर सीता की प्रचलित एकदम गम्भीर, आदर्श छवि से हट कर, सीता को अपने पिता की लाडली बेटी, एक बच्ची के रूप में दिखाने का प्रयास किया है!
लेकिन पूरे नाटक में सबसे अधिक मार्मिक और करुणा भरे क्षण रहे लक्ष्मण और उर्मिला की विदा के क्षण! मैथिलीशरण गुप्त ने भी अपने महाकाव्य ‘साकेत’ के नवम सर्ग में घर में रह कर वनवासिनी का जीवन जीती उर्मिला की कहानी कही है. आसन्न विरह के आभास और सीता के वनवास जाने से उत्पन्न हुए कर्त्तव्य के बीच अद्भुत सन्तुलन बनाती हुई उर्मिला… इन चारों बहनों में से सबसे बड़ी सीता तो वन चली गईं . अब बाकी तीनों में उर्मिला ही सबसे बड़ी हैं. तीन सासें तो अपने वैधव्य को भोग रही हैं. उन तीनों सासों की, अपनी दोनों छोटी बहनों की, दोनों देवरों की, और इतने बड़े राजभवन की सम्पूर्ण जिमेवारी अब उर्मिला की हो जाने वाली है. लेकिन इन सब कर्त्तव्यों के बीच उसका अपना आसन्न विरह भी तो है, जिसे न चाह कर भी उर्मिला ने स्वीकार कर लिया है. लेकिन लक्ष्मण के वन जाने के पहले वह एक बार लक्ष्मण से मिल कर अपने को अयोध्या के राजभवन के अपने चौदह वर्षों के वनवास के लिए तैयार कर लेना चाहती है. वह वन-गमन की तैयारी करते लक्ष्मण को बुला भेजती है.
लक्ष्मण एवं उर्मिला दोनों को ही पता है कि उनका यह मिलन एक क्षणिक मिलन-मात्र है। उर्मिला के उलाहनों से प्रारम्भ हुए इस अल्पकालीन मिलन में दोनों में से कोई भी अपने अन्तर के ज्वार भाटे से दूसरे को अवगत नहीं करा पाता है। उन दोनों को ही पता है कि दोनों को अगले चौदह वर्षों का भीषण वियोग सहना है। उर्मिला का उर अश्रुओं से गीला है। लेकिन जाते हुए वह लक्ष्मण को दुःख नहीं देना चाहती… अतः अपनी चपलता को बनाये रखने का असहज सा प्रयास करती है. गरिमा और दीप्ति का आविर्भाव इस बालिका, उर्मिला में अभी होना बाकी है. मायके में माता-पिता, और अयोध्या में सीता के संरक्षण में पली-बढ़ी उर्मिला अभी तक एक चपला बालिका भर ही तो रही है…
अतुल के लक्ष्मण ने ऐसे एकाकी क्षणों के लिये अपनी उर्मिला को ‘मिला’ नाम दिया है. वे आते हैं, और अपनी ‘मिला’ से पूछते हैं, “तुम्हें क्या बात करनी है?” ये कुछ क्षण आसंग विरह के पूर्वरंग के समान हैं. दोनों ही सोच रहे हैं कि क्या बात करें, कैसे एक-दूसरे से विदा लें. वह भी लक्ष्मण के साथ वन जाना चाहती है, परन्तु उसे पता है कि यह सम्भव नहीं है… उसका विराट कर्त्तव्य उसके सामने नजर आ रहा है. लेकिन कर्त्तव्य के साथ-साथ उसका अपना विरह भी तो है… एक नन्हा सा, कोमल भावनाओं से भरा हृदय भी तो उसके पास है! यहाँ पर अतुल ने उर्मिला को एक छोटी सी, लगभग नन्हीं सी नवविवाहिता किशोरी के रूप में दिखाया है, चौदह वर्षों का लम्बा विरह जिसके आगे प्रस्तुत होने को ही है! वह कहती है, “मुझे? मुझे क्या बात करनी है?” लक्ष्मण कहते हैं, “मैं चौदह वर्ष के लिये वन जा रहा हूँ और तुम्हें मुझसे कोई बात नहीं करनी?” उर्मिला आज इन कुछ पलों में जैसे अपने आने वाले चौदह वर्षों को जी लेना चाहती है, अपने सायास ओलाहनों से बातचीत को सहज करने का प्रयास करती, “तुम्हें भी कहाँ करनी है बात! तुम तो सुनते ही तैयार भी हो गये, जैसे प्रतीक्षा में थे कि कब अवसर आये और तुम मिला से दूर जाओ। मैं बहुत लड़ती हूँ ना तुमसे!” लक्ष्मण तो ठहरे सदा के गम्भीर! लेकिन अपने कर्तव्यों के बीच उन्हें उर्मिला के उर में समाते जा रहे विरह का भान भी था. वे उस चंचला से बोले, “तुम कहाँ लड़ती हो। कदाचित लड़ने के कारण मैं ही देता हूँ तुमको। अब चौदह वर्ष का समय मिला है तो सोचूँगा कहाँ सुधार हो सकता है।” दोनों का वार्तालाप चलता रहता है, स्तब्ध बैठे दर्शक सुनते रहते हैं, अपने अश्रुओं को रोकने का असफल प्रयास करते हुए… लेकिन आसन्न विरह के इस क्षण में उर्मिला उतनी चंचला भी नहीं रह पाती, जिसका प्रयास वह अब तक कर रही थी! वह नन्हीं सी बच्ची, वह चंचला किशोरी अब अपने लक्ष्मण को उपदेश दे रही है, “… आज मुझे लड़ना नहीं है। सुनो, तुम ना… भैया-भाभी की सेवा में, कुछ अपना ध्यान भी रख लेना। खिला के भैया-भाभी को कुछ अपने नाम भी रख लेना। समय पे उठना, समय पे खाना, उल्टी करवट मत सोना। याद मेरी आ भी जाये, भैया के आगे मत रोना।” ‘उल्टी करवट मत सोना…’ उस दिशा में शैया पर उर्मिला होती थी! अब जब वह वहाँ नहीं होगी, तो लक्ष्मण को अपनी मिला की याद आयेगी, उन्हें सन्ताप होगा! अपने विरह से बड़ा उस मानिनी के लिये है अपने प्रिय के विरह का भान!
लेकिन विरह-सन्ताप के साथ-साथ इस सीता-भगिनी को कर्त्तव्य-बोध भी है! ‘याद मेरी आ भी जाये, भैया के आगे मत रोना।’ अपने व्यक्तिगत सन्ताप के क्षणों में भी कर्त्तव्य-बोध के होने का इससे बड़ा उदाहरण और क्या हो सकता है! दोनों के बीच वार्तालाप सतत प्रवाहमान है. प्रेक्षागृह का वायुमण्डल प्रेक्षकों की निस्तब्ध साँसों और आँखों की नमी से बोझिल होता चला जाता है. लक्ष्मण कहते हैं, “मिला… ना राम को, ना सीता को, ना लक्ष्मण को ये श्राप मिला। यदि सच में मिला किसी को तो उर्मिला को ये वनवास मिला। मिला, तुम महलों में रह कर भी वनवास का जीवन भोगोगी। मोर के संग मोरनी को देखोगी, तो भी रो दोगी। पर आह, दुर्भाग्य। मेरी मिला का वनवास ना वतर्मान याद रखेगा, ना इतिहास। उर्मिला का वनवास कोई याद नहीं रखेगा।”
लेकिन उर्मिला को अपने लक्ष्मण पर अटूट विश्वास है, “झूठ कहते हो, कोई याद रखे या ना रखे, मिला का वनवास, लक्ष्मण याद रखेगा। रखेगा ना।” और फिर दोनों ही अपने को रोक नहीं पाते… संयम के सारे बांध टूट जाते हैं… दोनों गले मिल कर फफक कर रो पड़ते हैं। उर्मिला का लक्ष्मण पर यही अटूट विश्वास बहुत वर्षों के बाद लक्ष्मण को रूपवती राक्षसी सूर्पणखा से दूर रखने में सफल होता है! सावित्री की कथा इतिहास में कितनी बार दोहराई गई है! नाटक के लेखक, निर्देशक और प्रस्तुतकर्ता अतुल सत्य कौशिक ने अपने नाटक को कथावाचक के फॉर्मेट में तैयार किया है. मंचाग्र में दाहिने हाथ पर कुर्सी पर बैठ कर अतुल पूरी कथा के सूत्र को अपने हाथ में थामे, एक कुशल नाविक की भांति दर्शकों को इस कथा-गंगा की यात्रा करवाते हैं. इस कथा-यात्रा की पतवार हैं नृत्य और सजीव गायन, जिसमें लोक से लेकर शास्त्रीय तक सबका समायोजन अतुल ने किया है. अंजली मुंजाल की अत्यन्त सुन्दर और प्रीतिकर नृत्य-संरचनाओं को सुष्मिता मेहता और साथियों ने कत्थक नृत्य के द्वारा प्रस्तुत किया.
एक घंटे और चालीस मिनट के इस नाटक को अतुल ने केवल तीन कलाकारों सुष्मिता मेहता, अर्जुन सिंह और मेघा माथुर के द्वारा प्रस्तुत किया है, जो दृश्यों के अनुसार विभिन्न चरित्रों को बारी-बारी से निभाते हैं. नाटक के आकर्षण का प्रमुख आधार-स्तम्भ है लतिका जैन का गायन. दूसरा स्तम्भ है नाटक में नृत्यों का प्रयोग. आज हिन्दी रंगमंच में गायन और नृत्य का प्रयोग लगभग समाप्त हो चुका है. कविता, गीत, गानों, गजल इत्यादि के माध्यम से निर्देशक ने विभिन्न भावों और संवेदनाओं को दिखाया है. मैथिल सुहाग-गीत ‘साँवर साँवर सुरतिया तोहार दुलहा, गोरे गोरे लखन … दुलहा’, अवधी के विदाई गीत ‘काहे को ब्याही बिदेस’, रामनिवास जाजू की हिन्दी कविता, और हिन्दी, उर्दू, फारसी, बृजभाषा इत्यादि के एक प्रसिद्ध गीत जेहाल-ए-मिस्कीं इत्यादि को प्रयोग करके अतुल ने आज के समय में एक साहसिक प्रयोग किया है… जिसकी बानगी हमने बापी बोस के नाटक ‘आषाढ़ का एक दिन’ में भी देखी थी. कुछ लोग इस नाटक को डांस-ड्रामा या नृत्य-नाटिका का नाम देंगे. मैं इस प्रकार के पश्चिमी वर्गीकरण के विरुद्ध हूँ… हमारे नाट्यशास्त्र में कलाओं को एक समग्र तरीके से देखने का प्रावधान है, ना कि उन्हें एक-दूसरे से अलग करके देखने का, जो मुझे ज्यादा उचित लगता है. अतुल के सैट की परिकल्पना में भी कहीं अल्पना जैसी पारम्परिक शैलियों की झलक मिलती है.
नाटक में प्रकाश-व्यवस्था तरुण डांग ने और ध्वनि-व्यवस्था दीप्ति ग्रोवर ने सम्भाली थी. संगीत निर्देशन अनिक शर्मा का रहा. गायन जीवन्त था, लेकिन संगीत कराओके था, क्योंकि, ‘संगीतकारों को साथ लेकर चलना सम्भव नहीं हो पाता!’, अतुल कहते हैं. हिन्दी रंगमंच की यही विडम्बना है, कि एक प्रस्तोता को कितने ही समझौते करने पड़ते हैं!
Breaking barriers: How Purulia Chhau artistes came together to reimagine Tagore for our times
Chhau, Tagore and free thinking in the age of algorithms – by Arundhati Chakravarty
Are we slaves to a system that controls our lives? Are our choices dictated by artificial intelligence? How can we break free and think independently? These are some of the issues that came to mind when a group of 17-odd artistes in Purulia presented a dance drama in the idiom of Chhau.
Penned close to a century ago, Rabindranath Tagore’s musical drama Tasher Desh (Kingdom of Cards) may be an uncomplicated take on the freedom of thought, but it resonates deeply with the challenges of our times. However, Chhau and Tagore — two eminences in the cultural landscape of Bengal — rarely share a stage. So the artistes were on uncharted territory when they decided to present their unique rendition of Tasher Desh.
The signature jumps and somersaults, flamboyant masks and dholak and dhamsa beats of Purulia Chhau – usually used to depict stories of battle and heroism – now told the story of the liberation of the card kingdom from its rules-bound existence.
“In the current geopolitical scenario – be it in West Bengal or India or other countries — regimes are getting stronger. Tasher Desh talks about liberating your mind from a particular regime or system. Moreover, we are slaves of our gadgets, controlled by artificial intelligence and algorithms. Tasher Desh is all about thinking independently,” said author and journalist Suvam Pal, one of the three key persons behind the project.
China and Chhau
Sometimes, inspiration comes from the unlikeliest of sources. Like a cross-border connection that brought together Chhau and Tagore.
Pal said he hit upon the idea while working in China. “I saw how China promoted Peking opera, Sichuan opera and Tibetan Cham dance. These are forms of masked dance and theatre. Chhau is also a masked dance, but it has many more elements like acrobatic movements, unique musical instruments and a style of narration. The mask itself is an art. India’s representation of performing arts abroad has been limited. It struck me that Chhau has a wide appeal and should be showcased better,” he told the writer over phone.
He envisaged the project as an attempt to bring Chhau — a dance form with folk and martial elements mainly prevalent in eastern India — into the mainstream of Indian cultural discourse and empower the artistes.
But why Tasher Desh? “I had hosted a Rabindra Jayanti event last year, in which Chhau dancers performed to a Tagore song. One China-born scholar who had studied Tagore’s drama suggested a staging of Tasher Desh with Chhau dancers. That got me thinking,” Pal, who has had a long association with Santiniketan, explained.
Tasher Desh was written as an exhortation to break the shackles of regimentation and celebrate the power of creativity, and the Chhau artistes did just that through their unique adaptation. Curiously, just as the initiative was sparked by a foreign connection, in Tagore’s drama, too, it is the ‘bideshi’ (foreigners) who brought about the air of change in the kingdom of cards.
Chhau is a UNESCO-listed Intangible Cultural Heritage of Humanity, Pal pointed out. “Unfortunately, it is largely limited to Purulia district, with little innovation in thematic content. On the other hand, the study of Tagore is often confined to a group of puritanical scholars. So we decided to break the mould by blending Tagore’s theatre and Chhau. One should not be confined to any particular regime or diktat or system.”
Tagore and Chhau
Pal teamed up with Dr Naba Gopal Roy and Dr Sudip Bhui, faculty members of Purulia’s Sidho Kanho Birsha University, which incidentally is the only university that teaches Chhau, to work on the project. The effort, however, came with its fair share of challenges, the foremost being the amalgamation of the distinctive elements of Chhau with Tagore’s drama.
“I come from a family of Chhau artistes. We usually depict stories from the epics and Puranas. I enjoyed playing a new role in Tasher Desh. It called for a new kind of thinking and performing,” said Karna Karmakar, who played the role of the prince.
Rabindranath Kumar, another member of the troupe, agreed, “Departing from our traditional repertoire of mythological stories was an entirely different experience.”
Workshops and training sessions were held for the dancers, who had limited expertise in theatre and were used to dancing to drumbeats and not dialogues.
Dr Bhui oversaw the elements of Chhau in the production while Dr Roy oversaw the nuances of staging a Tagore play. Keeping its intent and character intact, the play was shortened to suit the Chhau convention of short depictions of twenty-odd minutes. A single narrator delivered all the dialogues in keeping with the Chhau convention.
Tagore’s songs were unchanged. They were sung by local Jhumur and Tushu singers. Musical instruments like dhamsa, shanai and dholok added to the local flavour. The masks were specially designed by the mask-makers of Charida village in Baghmundi block.
The month and a half of preparation was fraught with tension, recalled Bhui, as Chhau season had begun in Purulia and the artistes had a busy schedule. “Getting hold of the main artiste was itself a huge challenge. We had to wait outside his house and threaten that we wouldn’t leave without him. Some artistes went without food the whole day because they were too busy practising.”
Chhau season starts in April, along with the Charak festival, and continues into June, with shows lined up every night. The troupes travel across towns and villages, depicting episodes from the Puranas, Ramayana and Mahabharata and local folklore.
The shows follow a pattern of sorts. Around 10 pm two ensembles arrive in the village and proceed to the venue, a flat open ground called akhada where the spectators settle down in a circle. After refreshments and some rest, an ‘akhada bandana’ marks the beginning of the festivities. The group that arrived in the village first takes the stage as the dhol, shehnai and dhamsa reverberate along with cheers from the audience. Ganesha strides in, followed by other gods and demons and the mythical stories of love, valour and revenge unfold. The two groups take turns on the stage and the show continues till early morning.
The season accounts for bulk of the artistes’ annual earnings. After a pandemic-induced lull of two years, programmes picked up again this year and the artistes had their hands full. So did the residents of Charida, where hundreds of families make the large and vibrant masks, the most characteristic feature of Purulia Chhau. The clay and paper masks are painted and embellished with tinsel, jute and zari. The process can take up to a week, and the larger masks weigh up to 7 kilos. Each dancer’s mask is unique, made according to the face measurements. Some of the masks are used for performances, while others are sold as souvenirs and artwork.
The masks of Charida received the GI tag in 2018. The village also hosts a statue of Gambhir Singh Mura, a Purulia Chhau exponent from a nearby village who was awarded the Padma Shri in 1981.
Exposure and empowerment
The Tasher Desh team. Photo courtesy Sagar Kuiry.
Encouraged by the response to performances of Tasher Desh in Kolkata and Santiniketan last month, the team is making efforts to organize shows in other parts of West Bengal, Delhi and Mumbai and abroad. With exposure comes empowerment, and that is what Pal and his team hope will ensure the survival and evolution of this regional art form.
“I have been involved in initiatives to build social awareness through Chhau. These have boosted our confidence. We would love to innovate more if we get better opportunities and funding,” said Bhui.
Purulia Chhau is a vibrant living tradition at the grassroots, but it did not go through the process of regeneration to the extent that the two other gharanas of Chhau – Saraikela and Mayurbhanj – did. Royal patronage and government support helped Saraikela and Mayurbhanj Chhau adapt faster to changing audiences and tastes, while the Purulia variation retained most of its traditional formats and themes and remained inextricably linked with the local community.
“Lack of royal involvement and political empowerment are factors behind the under-representation of Purulia Chhau at the national level,” summed up Bhui.
Most of the performers are not full-time artistes but engaged in other professions for most of the year. “We earn from shows during Chhau season, but it is hardly commensurate with the effort we put in,” said Karmakar, who works as an ironsmith.
Despite the meagre returns, Chhau is an integral part of Karmakar’s life. He learnt the art from his father, who learnt it from his father.
Purulia is a land of contrasts, with abundant natural beauty and considerable mineral resources on one hand and rough weather and soil on the other. Given its rich cultural heritage, tourism is a backbone of the local economy. The pandemic dealt a body blow to the sector, affecting not just the Chhau performers and their families but also those who earn their livelihood making the masks and costumes.
“I saw the economic hardship there after the lockdowns. So I wanted to promote Chhau to empower the artistes. They are reluctant to accept donations or charity, but they accept honorariums for performing,” Pal said.
Karmakar’s troupe had a packed schedule again this year, and he is thankful for that. “Covid made things very difficult for us financially. Shows have picked up this year. We look forward to better opportunities,” he said.
Folk Dances of India: Jhora
Project: Abhinav Sharma. Guide: Prof. Manohar Khushalani
Jhora folk dance is native to the states of Himachal Pradesh and Uttarakhand where it is celebrated with all pomp and show during the springtime celebrations by the locals. Jhora folk dance finds its root in the Kumaon region of Uttarakhand, historically known as Uttaranchal.
It has been known that certain dance forms require people of a particular caste, age, gender etc, however, in the case of Jhora, everyone irrespective of their social standing, gender and race can be a part of the performance making dance form an all-inclusive and embracing.
Jhora folk dance is usually conducted when the springtime celebrations with the tribal and the local people performing the dance twice a day, that is, in the morning and the evening. Jhora folk dance is also performed at weddings, fairs and festivals to magnify the happiness of the occasion. There is marked high tourist inflow during these times just to witness the spell-bounding and the mystically colourful Jhora dance performances.
The dance performance initially begins with a number of participants and as the music picks up pace, more and more people keep on joining in with a circular formation being maintained at all times. The dancers, standing in a circle, hold the arms of their partners and slightly bend their bodies forward.
The music for the dance has rich tastes of the traditional drum musical instrument called ‘Hurka’. If there are more members then the ‘Hurka’ is accompanied by cymbals. At the initial beat of ‘Hurka’, the left leg is crossed with the right leg to strike the floor. With the completion of the initial beat and the impediment of the second beat, the right foot stands sideways and the dancers make a slight dip and a jump inwards. In this form, the dance progresses in cyclic beats with the ‘Hurka’ player leading the flock.
Jhora dance resonates with the inclusive nature of the hilly areas of North India that is Himachal Pradesh and Uttarakhand and promotes harmony among the people of varying social standings, all the way adding to the richness and the essence of the hilly culture and heritage.
Punjab, the land of five rivers, is brimmed with energetic people full of life and colours. The folk dance of Punjab, Bhangra is a very vibrant and vivacious dance form being the ideal representative of the dynamism of the people and the state.
Historically, Bhangra dates back to the 14th to 15th century to celebrate the harvesting season. Eventually, Bhangra seeped into every happy occasion in the Punjabi culture. Earlier, the Bhangra was an amalgamation of music, beats of dhol (drum), chimta and the tumbi. In contemporary times the beats of dholki are an integral part of Bhangra. An array of other instruments such damru, dhad, dhafli etc. are also now being used in the Bhangra beats.
Bhangra is a fusion of numerous folk dances spread throughout the geography of Punjab. These dances include Jhummar, which has a 16-beat dhol cycle, from Jhang-Sial, Sialkoti from Sialkot, Sammi etc. With the flow of time, a uniform bhangra routine formulated with the local dance forms being specific sections in routine.
The Bhangra dress, known as ‘Bhangra Vardiyan’, comprises bright, bold colours which symbolize the celebratory and commemorative nature of the occasion. Each colour, shade holds a deep meaning like green symbolizes prosperity, yellow symbolizes mustard and the red colour is the symbol of the occasion itself. The wide array and degree of movements in Bhangra require that the dresses must allow the dancers to move freely.
The music of Bhangra has its roots in the societal issues with love, money, relationships, marriages etc. forming the base of a number of Bhangra songs. The Bhangra songs are sung in form of couplets called Bholis. The traditional Punjabi romances such as Heer Ranjha, Sassi Punnu, Mirza Sahiba etc. time and then find themselves in these Bholis. The brave deeds and heroic accounts of freedom fighters are also a part of the Bhangra music world.
The rate of evolution of Bhangra is exponential. Despite the evolution, the result is a rich diversity in Bhangra throughout the world. No matter what the style is all Bhangra dancers agree to the fact core principles of Bhangra which are that Bhangra is a dance of strength, power, grace and energy. In midst of bhangra comes the feeling of complete freedom and passion which sets free the human mind to utter joy and celebration.
