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The Malayalam word "kani" literally means "that which is seen first", so "Vishukkani" means "that which is seen first on Vishu". The traditional belief is that one's future is a function of what one experiences, that the new year will be better if one views auspicious joyful things as the first thing on Vishu. Therefore Malayali Hindu women spend the day before preparing a setting, usually a tray, of auspicious items. This setting is the first thing they see when they wake up on the Vishu day.
Most of us can read the writing on the wall; we just assume it's addressed to someone else - Ivern Ball
Jomonte Suviseshangal, the latest Malayalam movie released the official video song of Nokki Nokki song. A teaser of Nokki Nokki video song from Jomonte Suviseshangal has been released by the team. Dulquer Salmaan on his official social networking site face book shared the video song as “So...
www.reviewrating.org/nokki-nokki-video-song-jomonte-suvis...
Kathakali (Malayalam: കഥകളി, kathakaḷi) is one of the major forms of classical Indian dance.[1] It is a "story play" genre of art, but one distinguished by the elaborately colorful make-up, costumes and facemasks that the traditionally male actor-dancers wear.
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JACKFRUIT IN OTHER LANGUAGES
Malayalam (India) = Jakka
Portuguese = Jaca
Sanskrit = Panasam
Bengali (India) = Kanthal
Hindi (India) = Phanas
Thailand = Khanun
Vietnam = Mit
Malaysia = Nagka
Philippines = Lanka
Cambodia = Khnor.
Laos = Mai mi / Mak mi
Madagascar = Finésy.
Indonesia = Nangka.
SriLanka = Jak
Spanish = Arbol del pan, Fruta del pobre, Jaca, Jaka, Jaqueiro.
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WORLD'S TOP JACKFRUITS
BLACK GOLD (Australia)
BORNEO RED (Indonesia)
CHEENA (Australia)
CHOMPA GROB (Thailand)
COCHIN (Australia)
DANG RASIMI (Thailand)
GOLDEN NUGGET (Australia)
HONEY GOLD (Australia)
J-30 (Malaysia)
J-31 (Malaysia)
KUN WI CHAN (Thailand)
LEMON GOLD (Australia)
LEUNG BANG (Thailand)
MIA-1 (Vietnam)
MONG TONG (Thailand)
NS-1 (Malaysia)
TABOUEY (Indonesia)
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A semi-ripe medium size Jackfruit.
Artocarpus heterophyllus cv 'Black Gold'
Family Moraceae
Display, 2014 Jackfruit Jubilee, Fairchild Tropical Botanic Garden, Coral Gables, Florida, USA.
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All About Jackfruit Breeding At Fairchild Garden
fshs.org/proceedings-o/1999-vol-112/218-219%20%28WASIELEW...
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2014 Jackfruit Jubilee at Fairchild;
www.fairchildgarden.org/Events/?date=09-2014&eventID=965
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Onam (malayalam term), a harvest festival, is celebrated in Kerala, a state in southern India. Onam is a celebration to mark the annual return of the spirit of the mythical King Mahabali to his kingdom, and a commemoration of his benevolent rule and his sacrifice.Mahabali's rule was the golden era of India. The festivities are intended to assure the King that his people are happy and to wish him well.
It is a popular festival among the cultural repertoire of Malayalees, and falls during the month of Chingam (August-September as per the Gregorian calendar), the first month of the Malayalam calendar and lasts for ten days. Traditionally celebrated as a harvest festival, mythologically it is linked to Malayalee-Hindu folktales. Like many other religious festivals in India, Onam is celebrated by people of all religions .
Clerodendrum Paniculatum
Malayalam: Peruk
English: Pagoda Flower, Orange Tower Flower, Clerodendron
Family: Verbenaceae
Genus: Clerodendrum
Species: paniculatum
Taken at Kadavoor, Kerala India.
www.hear.org/pier/species/clerodendrum_paniculatum.htm
toptropicals.com/catalog/uid/CLERODENDRUM_PANICULATUM.htm
[Thanks, Tiggrx for the details.]
Rev. Dr. Hermann Gundert (1814-1893) was a Missionary, scholar, and linguist who lived in Thalassery, a coastal town in Kerala. He did extensive research in Malayalam and published authentic texts regarded even today as important to linguists and researchers. His contributions include the first dictionary in Malayalam, a text of Grammar and publications that trace the origins of the language earlier to the Sanskrit script. This statue erected near the stadium a decade ago shows the high esteem and regard people hold him with.
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Thats Sree written in Malayalam.
Sree wrote it and had to do it as seen in a mirror..reverse!!
Light source - camera in build flash and a Torch.. :)
took this 15 sec shot Handheld.. :)
(withstanding the mosquito attack.. ;))
There was no power and it was really hot in Chennai..
Thus me and friends reached the roof just to escape from the heat.. Had taken the cam just to review few pics but it turned out to be a mini photo session.. :)
Hi frens please leave your facebook page link on my fb page..
I would like and leave my comments there as I am less active here on flickr..
www.facebook.com/sirajuddin.photography
please like and leave your comments on my fb page..
Kathakali (Malayalam: ?????, kathaka?i) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. The themes of the Kathakali are religious in nature. They typically deal with the Mahabarat, the Ramayana and the ancient scriptures known as the Puranas. This is performed in a text which is generally Sanskritised Malayalam.
Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
Its a small town one, but from the place of the biggest one.......
Thrissur Pooram
Official name: Thrissur Pooram, Malayalam: തൃശൂർ പൂരം
Type: Temple Festival/Public holidays in thrissur
SignificanceCreated by: Sakthan Thampuran
Date: 2012 date May 1 - Pooram Nakshatra in the month of medam
Observances: Temple Festival, Kuda Matam, Ilanjithara melam, elephant show
A formation of gold-caparisoned elephants at the Thrissur Pooram. Poorams are Hindu Temple-centered festivals popular among both Keralites and tourists.
Pooram (Malayalam: പൂരം, pronounced [puːɾam]) is one of the nakshatras or star in the Hindu panchangam. There are 27 Nakshatras in the Hindu panchangam and a million or more temples in Kerala, and this combination creates numerous possibilities for auspicious occasions, with each temple having varying importance for the different stars. However, over the years, the pooram nakshatram has gained special significance in its association with temple festivals, mainly because of its association with Thrissur. It has now taken on a different meaning all together, because of the huge congregation of people during the pooram festival in Thrissur.
Thrissur Pooram is called 'the pooram of all poorams' (festival). It is the biggest of all poorams held in Kerala state. The Thrissur pooram, is celebrated every year in the month of Medam (mid-April to mid-may) as per the malayalam calendar. While all poorams have a huge influence on surrounding neighborhoods and towns, few other festivals require their active involvement. Thrissur town plays host, for 36 hours from the wee hours of the pooram day, to one of the most largest collection of people and elephants. The richly decorated elephant, as seen during the Thrissur pooram, is now globally recognized, and its association with Kerala. On the pooram day, fifty (50) or more elephants pass through the very center of Thrissur town, the Vadakkunnathan temple. The main features of the pooram (festival) are these decorated elephants with their nettipattam (decorative golden headdress), beautifuliy crafted kolam, decorative bells and ornaments etc. Add to this is the panchavadyam, the rhythmic beating of the drum, and what would be a cacophony otherwise is turned into an organized but spontaneous symphony. The fireworks display in the early hours of the next day, rival shows held anywhere in the world[weasel words], without even using many of the modern and newer pyrotechnics.
Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
Mango. Mangifera indica. A tropical fruit, so royally tasty that it is the national symbol of two countries (India and Philippines).
My friends and others who have followed my stream know that occasionally I make kitchen TRips (occasionally with my camera, everyday for cooking :D). I want to try and start something in the set and see if it will work.
I am kind of a language freak, interested in etymology and correlations based on it (no I am not a linguist, but I like it). So, when I post something like this, it would be great if you can add a tag in a language that you know (like English: Mango) so we can learn a few words in a different language :-)
The root of the word Mango in Tamil (an ancient south Indian language) is "Maa". Kaai in tamil means unripe. The name comes from there: Maa+Kaai=maangai, meaning unripe mango. The word Mango came from maangai (which was also the term for the fruit in the neighboring state of Kerala, where malayalam is spoken). In the late 15th century, the Portuguese came to Southwestern India (Kerala, Goa) and picked up the maangai and the term, and the same term prevailed in Portuguese as well (Manga- and Manga is still the colloquial term in Tamil and Malayalam for the fruit).
Modern etymological references quote Portuguese as the source of the term Mango (from Manga).
Interestingly, in Hindi, it is called Aam, the reverse of the tamil root Maa :-)
So, what is it called in your language (with a pronunciation index if possible) ?
Have a great wednesday!
Photographer: www.instagram.com/valeryshpakphotography/
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Alstonia scholaris
Malayalam: Ezhilam Pala
Common names: Blackboard tree, Indian devil tree, Ditabark, Milkwood pine, White cheesewood and Pulai.
Syn. Echites scholaris L. Mant., Pala scholaris L. Roberty
Family: Apocynaceae
It is an evergreen, tropical tree native to the Indian subcontinent and Southeast Asia.
The upper side of the leaves are glossy, while the underside is greyish. Leaves occur in whorls of 3-10; but here it is 11. :)
The bark and leaves produce a milky latex when injured, which is toxic.
The latex also gives good medicinal properties with appropriate combinations and forms treatment remedy for fever, coughs etc. The bark of the tree is used in the treatment of toothache, malaria and rheumatism. It is also used as an antidote to snake bite.
The flowers give out a characteristic fragrance that gives people a feel of excitement. The white flowersare small and appear as terminal inflorescence.
The leaf arrangement of the plant has some peculiarities that gave it the Malayalam name, Ezhilam Pala, which means a pala tree with seven leaves. It is not to say the entire tree has only seven leaves, but the leaves are supposed to be of whorls of seven. However, there are differences in the number of leaves in a whorl.
Taken at Kadavoor, Kerala, India
en.wikipedia.org/wiki/Alstonia_scholaris
www.keralaayurvedics.com/herbs-plants/trees/ezhilam-pala-...
======================================================
JACKFRUIT IN OTHER LANGUAGES
Malayalam (India) = Jakka
Portuguese = Jaca
Sanskrit = Panasam
Bengali = Kanthal
Hindi = Phanas
Thailand = Khanun
Vietnam = Mit
Malaysia = Nagka
Philippines = Lanka
Cambodia = Khnor.
Laos = Mai mi / Mak mi
Madagascar = Finésy.
Indonesia = Nangka.
SriLanka = Jak
Spanish = Arbol del pan, Fruta del pobre, Jaca, Jaka, Jaqueiro.
======================================================
WORLD'S TOP JACKFRUITS
BLACK GOLD (Australia)
BORNEO RED (Indonesia)
CHEENA (Australia)
CHOMPA GROB (Thailand)
COCHIN (Australia)
DANG RASIMI (Thailand)
GOLDEN NUGGET (Australia)
HONEY GOLD (Australia)
J-30 (Malaysia)
J-31 (Malaysia)
KUN WI CHAN (Thailand)
LEMON GOLD (Australia)
LEUNG BANG (Thailand)
MIA-1 (Vietnam)
MONG TONG (Thailand)
NS-1 (Malaysia)
TABOUEY (Indonesia)
======================================================
A partially overripe medium size Jackfruit.
Artocarpus heterophyllus cv 'Kaan Kyo Tawaii'
Family Moraceae
Display, 2014 Jackfruit Jubilee, Fairchild Tropical Botanic Garden, Coral Gables, Florida, USA.
======================================================
All About Jackfruit Breeding At Fairchild Garden
fshs.org/proceedings-o/1999-vol-112/218-219%20%28WASIELEW...
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2014 Jackfruit Jubilee at Fairchild;
www.fairchildgarden.org/Events/?date=09-2014&eventID=965
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BIRYANI-Biryani, biriani, buriyani, beryani or beriani ( Malayalam: ????????, Kannada: ????????, Tamil: ????????, Hindi: ???????, Telugu: ????????, Sinhalese:????????, Urdu: ??????) is a set of rice-based foods made with spices, rice (usually basmati) and meat, fish, eggs or vegetables. The name is derived from the Persian word bery?(n) (?????) which means "fried" or "roasted".[1]
In countries of the Indian sub-continent, the recipe of biryani has evolved to its current form but the origin of biryani was in the kitchen of Mughal Emperors.Lucknow and Delhi are the main center of biryani and other Mughlai cuisine. Local variants of this dish are popular not only in the Indian Subcontinent but also in Southeast Asia, the Middle East and within various Asian expatriate communities globally.
Padmanabhapuram Palace (Tamil: பத்மநாபபுரம் அரண்மனை ) (Malayalam: പത്മനാഭപുരം കൊട്ടാരം) is a Travancore -era palace located in Padmanabhapuram, Kalkulam taluk of Kanyakumari District, Tamil Nadu. It is owned and maintained by the Government Of Kerala[citation needed].
Padmanabhapuram is the former capital city of the erstwhile Hindu Kingdom of Travancore. It is around 20km from Nagercoil, and 60km from Thiruvananthapuram city[1]. The palace is complex inside with an old granite fortress around four kilometers long. The palace is located at the foot of the Veli Hills, which forms a part of the Western Ghats. The river Valli flows nearby..
======================================================
JACKFRUIT IN OTHER LANGUAGES
Malayalam (India) = Jakka
Portuguese = Jaca
Sanskrit = Panasam
Bengali (India) = Kanthal
Hindi (India) = Phanas
Thailand = Khanun
Vietnam = Mit
Malaysia = Nagka
Philippines = Lanka
Cambodia = Khnor.
Laos = Mai mi / Mak mi
Madagascar = Finésy.
Indonesia = Nangka.
SriLanka = Jak
Spanish = Arbol del pan, Fruta del pobre, Jaca, Jaka, Jaqueiro.
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WORLD'S TOP JACKFRUITS
BLACK GOLD (Australia)
BORNEO RED (Indonesia)
CHEENA (Australia)
CHOMPA GROB (Thailand)
COCHIN (Australia)
DANG RASIMI (Thailand)
GOLDEN NUGGET (Australia)
HONEY GOLD (Australia)
J-30 (Malaysia)
J-31 (Malaysia)
KUN WI CHAN (Thailand)
LEMON GOLD (Australia)
LEUNG BANG (Thailand)
MIA-1 (Vietnam)
MONG TONG (Thailand)
NS-1 (Malaysia)
TABOUEY (Indonesia)
======================================================
Sweet Fairchild Jackfruit (long & yellow) with brown seed
Cheena Jackfruit (golden) with white seed
Artocarpus heterophyllus
Family Moraceae
Display, 2014 Jackfruit Jubilee, Fairchild Tropical Botanic Garden, Coral Gables, Florida, USA.
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All About Jackfruit Breeding At Fairchild Garden
fshs.org/proceedings-o/1999-vol-112/218-219%20%28WASIELEW...
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2014 Jackfruit Jubilee at Fairchild;
www.fairchildgarden.org/Events/?date=09-2014&eventID=965
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Kathakali (Malayalam: കഥകളി) is a highly stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century[1] and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
Onam (Malayalam: ഓണം) is the largest festival in the Indian state of Kerala. It falls during the first month of the Malayalam calendar which is Chingam (August–September) and marks the homecoming of the legendary King Mahabali. The festival lasts for ten days and is linked to many elements of Kerala's culture and tradition. Intricate flower carpets, elaborate banquet lunch, snake boat races, Puli Kali, and the kaikottikkali dance all play a part in the festival.
Onam is an ancient festival which still survives in the Modern times. Kerala's rice harvest festival and the festival of rain flowers which fell on the Malayalam month of Chingam celebrated the annual visit from pathalam of the very noble Demon King Maveli. Onam is unique since king Maveli is revered by people of Kerala from prehistory.
According to the legend, Kerala witnessed its golden era during the reign of King Mahabali. Everybody in the state was happy and prosperous and the king was highly regarded by his subjects. He was that much highly regarded among the subjects that even the Gods under Indra became jealous of Mahabali, they approached Mahavishnu claiming that Mahabali is now equivalent to an Indra. Since a world with two Indras represents imbalance, Mahavishnu assumed the form of a dwarf: the Vamana avatara and tricked him to Pathalam, the Underworld. However, as Mahabali is equal to an Indra, he is to wait until the next Yuga where he would be the Indra. In the meantime, with the grace of Mahavishnu, Mahabali visits his people on an annual basis. Mahavishnu serves Mahabali as a gatekeeper in the world of Pathalam as the Lord himself serves his greatest devotees.
It is this visit of Mahabali that is celebrated as Onam every year. People celebrate the festival in a grand way and impress upon their dear King that they are happy and wish him well.
The rich cultural heritage of Kerala comes out in its best form and spirit during the ten day long festival. The most impressive part of Onam celebration is the grand feast called Onasadya, prepared on Thiruonam. It is a nine course meal consisting of 11 to 13 essential dishes. Onasadya is served on banana leaves and people sit on a mat laid on the floor to have the meal.
Another enchanting feature of Onam is Vallamkali, the Snake Boat Race, held on the river Pampa. It is a colourful sight to watch the decorated boat oared by hundreds of boatmen amidst chanting of songs and cheering by spectators.
There is also a tradition to play games, collectively called Onakalikal, on Onam. Men go in for rigorous sports like Talappanthukali (played with a ball), Ambeyyal (Archery), Kutukutu and combats called Kayyankali and Attakalam. Women indulge in cultural activities. They make intricately designed flower mats called, Pookalam in the front courtyard of the house to welcome King Mahabali. Kaikotti kali and Thumbi Thullal are two graceful dances performed by women on Onam. Folk performances like Kummatti kali and Pulikali add to the zest of celebrations. en.wikipedia.org/wiki/Onam_festival
Camera Canon EOS 5D Mark II
Exposure 0.01 sec (1/100)
Aperture f/4.0
Focal Length 105 mm
ISO Speed 1600
Padmanabhapuram Palace (Tamil: பத்மநாபபுரம் அரண்மனை, Malayalam: പത്മനാഭപുരം കൊട്ടാരം) is located in atPadmanabhapuram Fort, in Padmanabhapuram, Kanyakumari District, Tamil Nadu, India. Padmanabhapuram is the former capital city of the erstwhile Hindu kingdom of Travancore. It is about 20km from Nagercoil, and about 50km from Thiruvananthapuram, Kerala. The palace complex is inside an old granite fortress around four kilometers long. The palace is located at the foot of the Veli Hills, which form a part of the Western Ghats. The river Valli flows nearby.
The palace was constructed around 1601 AD by Iravi Varma Kulasekhara Perumal who ruled Venad between 1592 and 1609. It is believed that the Thai Kottaram was built in 1550. The founder of modern Travancore, King Anizham Thirunal Marthanda Varma (1706–1758) who ruled Travancore from 1729 to 1758, rebuilt the palace in around 1750. King Marthaanda Varma dedicated the kingdom to his family deity Sree Padmanabha, a form of Lord Vishnu and ruled the kingdom as Padmanabha dasa or servant of Lord Padmanabha. Hence the name Padmanabhapuram or City of Lord Padmanabha. In the late 18th century, precisely in 1795 the capital of Travancore was shifted from here to Thiruvananthapuram, and the place lost its former glory. However, the palace complex continues to be one of the best examples of traditional Kerala architecture, and some portions of the sprawling complex are also the hallmark of traditional Kerala style architecture. The Palace though surrounded entirely by the State of Tamil Nadu is still part of Kerala and the land and Palace belongs to the Government of Kerala. This Palace is maintained by the Govt.of Kerala Archaeology Department.
Jackfruit prepared by and for MAC, purchased at Centra, Barrie, Ontario Canada.
The jackfruit (Artocarpus heterophyllus), also known as jack tree,[7] is a species of tree in the fig, mulberry, and breadfruit family (Moraceae) native to southwest India.[8][9][10]
The jackfruit tree is well-suited to tropicallowlands, and its fruit is the largest tree-borne fruit, reaching as much as 55 kg (120 lb) in weight, 90 cm (35 in) in length, and 50 cm (20 in) in diameter.[10][11] A mature jackfruit tree can produce about 100 to 200 fruits in a year. The jackfruit is a multiple fruit, composed of hundreds to thousands of individual flowers, and the fleshy petals are eaten.[10][12]
Jackfruit is commonly used in South and Southeast Asian cuisines.[13][14] The ripe and unripe fruit and seeds are consumed. The jackfruit tree is a widely cultivated throughout tropical regions of the world. It is the national fruit of Bangladesh and Sri Lanka, and the state fruit of the Indian states of Kerala and Tamil Nadu.
Etymology and history:
The word "jackfruit" comes from Portuguese jaca, which in turn is derived from the Malayalamlanguage term chakka (Malayalam chakka pazham).[12][15] When the Portuguese arrived in India at Kozhikode (Calicut) on the Malabar Coast(Kerala) in 1498, the Malayalam name chakka was recorded by Hendrik van Rheede (1678–1703) in the Hortus Malabaricus, vol. iii in Latin. Henry Yuletranslated the book in Jordanus Catalani's (f. 1321–1330) Mirabilia descripta: the wonders of the East.[16]
The common English name "jackfruit" was used by physician and naturalist Garcia de Orta in his 1563 book Colóquios dos simples e drogas da India.[17][18] Centuries later, botanist Ralph Randles Stewart suggested it was named after William Jack (1795–1822), a Scottish botanist who worked for the East India Company in Bengal, Sumatra, and Malaya.[19]
The jackfruit was domesticated independently in South Asia and Southeast Asia, as evidenced by the fact that the Southeast Asian names for the fruit are not derived from the Sanskrit roots. It was probably first domesticated by Austronesians in Java or the Malay Peninsula. The word for jackfruit in Proto-Western-Malayo-Polynesian is reconstructed as *laŋkaq. Modern cognates include Javanese, Malay, Balinese, and Cebuano nangka; Tagalog, Pangasinan, Bikol and Ilocano langka; Chamorro lanka or nanka; Kelabit nakan; Wolio nangke; Ibaloi dangka; and Lun Dayeh laka. Note, however, that the fruit was only recently introduced to Guam via Filipino settlers when both were part of the Spanish Empire.[20][21]
Botanical description:
Shape, trunk and leaves:
Artocarpus heterophyllus grows as an evergreen tree that has a relatively short trunk with a dense treetop. It easily reaches heights of 10 to 20 meters and trunk diameters of 30 to 80 centimeters. It sometimes forms buttress roots. The bark of the jackfruit tree is reddish-brown and smooth. In the event of injury to the bark, a milky juice is released.
The leaves are alternate and spirally arranged. They are gummy and thick and are divided into a petiole and a leaf blade. The petiole is 1 to 3 inches long. The leathery leaf blade is 7 to 15 inches long, and 3 to 7 inches wide and is oblong to ovate in shape.
In young trees, the leaf edges are irregularly lobed or split. On older trees, the leaves are rounded and dark green, with a smooth leaf margin. The leaf blade has a prominent main nerve and starting on each side six to eight lateral nerves. The stipules are egg-shaped at a length of 1.5 to 8 centimeters.
Flowers and fruit:
The inflorescences are formed on the trunk, branches or twigs (caulifloria). Jackfruit trees are monoecious, that is there are both female and male flowers on a tree. The inflorescences are pedunculated, cylindrical to ellipsoidal or pear-shaped, to about 10-12 centimeters long and 5-7 centimeters wide.
Inflorescences are initially completely enveloped in egg-shaped cover sheets which rapidly slough off.
The flowers are very small, there are several thousand flowers in an inflorescence, which sit on a fleshy rachis.[22] The male flowers are greenish, some flowers are sterile. The male flowers are hairy and the perianth ends with two 1 to 1.5 millimeters membrane. The individual and prominent stamens are straight with yellow, roundish anthers. After the pollen distribution, the stamens become ash-gray and fall off after a few days. Later all the male inflorescences also fall off. The greenish female flowers, with hairy and tubular perianth, have a fleshy flower-like base. The female flowers contain an ovary with a broad, capitate or rarely bilobed scar. The blooming time ranges from December until February or March.
The ellipsoidal to roundish fruit is a multiple fruit formed from the fusion of the ovaries of multiple flowers. The fruits grow on a long and thick stem on the trunk. They vary in size and ripen from an initially yellowish-greenish to yellow, and then at maturity to yellowish-brown. They possess a hard, gummy shell with small pimples surrounded with hard, hexagonal tubercles. The very large and variously shaped fruit have a length of 30 to 100 centimeters and a diameter of 15 to 50 centimeters and can weigh 10-25 kilograms or more.
The fruits consist of a fibrous, whitish core (rachis) about 5-10 centimeters thick. Radiating from this are many 10 centimeter long individual fruits. They are elliptical to egg-shaped, light brownish achenes with a length of about 3 centimeters and a diameter of 1.5 to 2 centimeters.
There may be about 100-500 seeds per fruit. The seed coat consists of a thin, waxy, parchment-like and easily removable testa (husk) and a brownish, membranous tegmen. The cotyledons are usually unequal in size, the endosperm is minimally present.[23]
The fruit matures during the rainy season from July to August. The bean-shaped achenes of the jackfruit are coated with a firm yellowish aril (seed coat, flesh), which has an intense sweet taste at maturity of the fruit. [3] The pulp is enveloped by many narrow strands of fiber (undeveloped perianth), which run between the hard shell and the core of the fruit and are firmly attached to it. When pruned, the inner part (core) secretes a very sticky, milky liquid, which can hardly be removed from the skin, even with soap and water. To clean the hands after "unwinding" the pulp an oil or other solvent is used. For example, street vendors in Tanzania, who sell the fruit in small segments, provide small bowls of kerosene for their customers to cleanse their sticky fingers.[citation needed]
An average fruit consists of 27% edible seed coat, 15% edible seeds, 20% white pulp (undeveloped perianth, rags) and bark and 10% core.
The number of chromosomes is 2n = 56.[24]
As food:
Ripe jackfruit is naturally sweet, with subtle flavoring.[10] It can be used to make a variety of dishes, including custards, cakes, or mixed with shaved ice as es teler in Indonesia or halo-halo in the Philippines. For the traditional breakfast dish in southern India, idlis, the fruit is used with rice as an ingredient and jackfruit leaves are used as a wrapping for steaming. Jackfruit dosas can be prepared by grinding jackfruit flesh along with the batter. Ripe jackfruit arils are sometimes seeded, fried, or freeze-dried and sold as jackfruit chips.
The seeds from ripe fruits are edible, and are said to have a milky, sweet taste often compared to Brazil nuts. They may be boiled, baked, or roasted. When roasted, the flavor of the seeds is comparable to chestnuts. Seeds are used as snacks (either by boiling or fire-roasting) or to make desserts. In Java, the seeds are commonly cooked and seasoned with salt as a snack. They are quite commonly used in curry in India in the form of a traditional lentil and vegetable mix curry.
Aroma:
Jackfruit has a distinctive sweet and fruity aroma. In a study of flavour volatiles in five jackfruit cultivars, the main volatile compounds detected were ethyl isovalerate, propyl isovalerate, butyl isovalerate, isobutyl isovalerate, 3-methylbutyl acetate, 1-butanol, and 2-methylbutan-1-ol.[25]
A fully ripe and unopened jackfruit is known to "emit a strong aroma", with the inside of the fruit described as smelling of pineapple and banana.[10] After roasting, the seeds may be used as a commercial alternative to chocolate aroma.[26]
Nutritional value:
The flesh of the jackfruit is starchy and fibrous and is a source of dietary fiber. The pulp is composed of 74% water, 23% carbohydrates, 2% protein, and 1% fat. In a 100-g portion, raw jackfruit provides 400 kJ (95 kcal) and is a rich source (20% or more of the Daily Value, DV) of vitamin B6 (25% DV). It contains moderate levels (10-19% DV) of vitamin C and potassium, with no other nutrients in significant content.
The jackfruit also provides a potential part of the solution for tropical countries facing problems with food security,[12] such as several countries of Africa.[27]
Culinary uses:
The flavor of the ripe fruit is comparable to a combination of apple, pineapple, mango, and banana.[10][13] Varieties are distinguished according to characteristics of the fruit flesh. In Indochina, the two varieties are the "hard" version (crunchier, drier, and less sweet, but fleshier), and the "soft" version (softer, moister, and much sweeter, with a darker gold-color flesh than the hard variety). Unripe jackfruit has a mild flavor and meat-like texture and is used in curry dishes with spices in many cuisines. The skin of unripe jackfruit must be peeled first, then the remaining jackfruit flesh is chopped in a labor-intensive process[28] into edible portions and cooked before serving.
The cuisines of many Asian countries use cooked young jackfruit.[13] In many cultures, jackfruit is boiled and used in curries as a staple food. The boiled young jackfruit is used in salads or as a vegetable in spicy curries and side dishes, and as fillings for cutlets and chops. It may be used by vegetarians as a substitute for meat such as pulled pork. It may be cooked with coconut milk and eaten alone or with meat, shrimp or smoked pork. In southern India, unripe jackfruit slices are deep-fried to make chips.
South Asia:
In Bangladesh, the fruit is consumed on its own. The unripe fruit is used in curry, and the seed is often dried and preserved to be later used in curry.[29] In India, two varieties of jackfruit predominate: muttomvarikka and sindoor. Muttomvarikka has a slightly hard inner flesh when ripe, while the inner flesh of the ripe sindoor fruit is soft.[30]
A sweet preparation called chakkavaratti (jackfruit jam) is made by seasoning pieces of muttomvarikka fruit flesh in jaggery, which can be preserved and used for many months. The fruits are either eaten alone or as a side to rice. The juice is extracted and either drunk straight or as a side. The juice is sometimes condensed and eaten as candies. The seeds are either boiled or roasted and eaten with salt and hot chilies. They are also used to make spicy side dishes with rice. Jackfruit may be ground and made into a paste, then spread over a mat and allowed to dry in the sun to create a natural chewy candy.
Southeast Asia:
In Indonesia and Malaysia, jackfruit is called nangka. The ripe fruit is usually sold separately and consumed on its own, or sliced and mixed with shaved ice as a sweet concoction dessert such as es campur and es teler. The ripe fruit might be dried and fried as kripiknangka, or jackfruit cracker. The seeds are boiled and consumed with salt, as it contains edible starchy content; this is called beton. Young (unripe) jackfruit is made into curry called gulai nangka or stewed called gudeg.
In the Philippines, jackfruit is called langka in Filipino and nangkà[31] in Cebuano. The unripe fruit is usually cooked in coconut milk and eaten with rice; this is called ginataang langka. The ripe fruit is often an ingredient in local desserts such as halo-halo and the Filipino turon. The ripe fruit, besides also being eaten raw as it is, is also preserved by storing in syrup or by drying. The seeds are also boiled before being eaten.
Thailand is a major producer of jackfruit, which are often cut, prepared, and canned in a sugary syrup (or frozen in bags or boxes without syrup) and exported overseas, frequently to North America and Europe.
In Vietnam, jackfruit is used to make jackfruit chè, a sweet dessert soup, similar to the Chinese derivative bubur cha cha. The Vietnamese also use jackfruit purée as part of pastry fillings or as a topping on xôi ngọt (a sweet version of sticky rice portions).
Jackfruits are found primarily in the eastern part of Taiwan. The fresh fruit can be eaten directly or preserved as dried fruit, candied fruit, or jam. It is also stir-fried or stewed with other vegetables and meat.
Americas:
In Brazil, three varieties are recognized: jaca-dura, or the "hard" variety, which has a firm flesh, and the largest fruits that can weigh between 15 and 40 kg each; jaca-mole, or the "soft" variety, which bears smaller fruits with a softer and sweeter flesh; and jaca-manteiga, or the "butter" variety, which bears sweet fruits whose flesh has a consistency intermediate between the "hard" and "soft" varieties.[32]
Africa:
From a tree planted for its shade in gardens, it became an ingredient for local recipes using different fruit segments. The seeds are boiled in water or roasted to remove toxic substances, and then roasted for a variety of desserts. The flesh of the unripe jackfruit is used to make a savory salty dish with smoked pork. The jackfruit arils are used to make jams or fruits in syrup, and can also be eaten raw.
Wood and manufacturing:
The golden yellow timber with good grain is used for building furniture and house construction in India. It is termite-proof and is superior to teak for building furniture. The wood of the jackfruit tree is important in Sri Lanka and is exported to Europe. Jackfruit wood is widely used in the manufacture of furniture, doors and windows, in roof construction,[10] and fish sauce barrels.[33]
The wood of the tree is used for the production of musical instruments. In Indonesia, hardwood from the trunk is carved out to form the barrels of drums used in the gamelan, and in the Philippines, its soft wood is made into the body of the kutiyapi, a type of boat lute. It is also used to make the body of the Indian string instrument veena and the drums mridangam, thimila, and kanjira.
Cultural significance:
The jackfruit has played a significant role in Indian agriculture for centuries. Archeological findings in India have revealed that jackfruit was cultivated in India 3000 to 6000 years ago.[34] It has also been widely cultivated in Southeast Asia.
The ornate wooden plank called avani palaka, made of the wood of the jackfruit tree, is used as the priest's seat during Hindu ceremonies in Kerala. In Vietnam, jackfruit wood is prized for the making of Buddhist statues in temples[35] The heartwood is used by Buddhist forest monastics in Southeast Asia as a dye, giving the robes of the monks in those traditions their distinctive light-brown color.[36]
Jackfruit is the national fruit of Bangladesh,[29] and the state fruit of the Indian states of Kerala and Tamil Nadu.[37][38]
Cultivation:
In terms of taking care of the plant, minimal pruning is required; cutting off dead branches from the interior of the tree is only sometimes needed.[10] In addition, twigs bearing fruit must be twisted or cut down to the trunk to induce growth for the next season.[10] Branches should be pruned every three to four years to maintain productivity.[10]
Some trees carry too many mediocre fruits and these are usually removed to allow the others to develop better to maturity.
Stingless bees such as Tetragonula iridipennis are jackfruit pollinators, so play an important role in jackfruit cultivation.[39]
Production and marketing:
Edit
In 2017, India produced 1.4 million tonnes of jackfruit, followed by Bangladesh, Thailand, and Indonesia.[40]
The marketing of jackfruit involves three groups: producers, traders, and middlemen, including wholesalers and retailers.[41] The marketing channels are rather complex. Large farms sell immature fruit to wholesalers, which helps cash flow and reduces risk, whereas medium-sized farms sell the fruit directly to local markets or retailers.
Commercial availability:
Outside of its countries of origin, fresh jackfruit can be found at food markets throughout Southeast Asia.[10][42] It is also extensively cultivated in the Brazilian coastal region, where it is sold in local markets. It is available canned in sugary syrup, or frozen, already prepared and cut. Jackfruit industries are established in Sri Lanka and Vietnam, where the fruit is processed into products such as flour, noodles, papad, and ice cream.[42] It is also canned and sold as a vegetable for export.
Outside of countries where it is grown, jackfruit can be obtained year-round, both canned or dried. Dried jackfruit chips are produced by various manufacturers.
Invasive species:
Edit
In Brazil, the jackfruit can become an invasive species as in Brazil's Tijuca Forest National Park in Rio de Janeiro. The Tijuca is mostly an artificial secondary forest, whose planting began during the mid-19th century; jackfruit trees have been a part of the park's flora since it was founded.
Recently, the species has expanded excessively, and its fruits, which naturally fall to the ground and open, are eagerly eaten by small mammals, such as the common marmoset and coati. The seeds are dispersed by these animals; this allows the jackfruit to compete for space with native tree species. Additionally the supply of jackfruit as a ready source of food has allowed the marmoset and coati populations to expand. Since both prey opportunistically on birds' eggs and nestlings, increases in marmoset or coati population are detrimental for local bird populations.
References:
Under its accepted name Artocarpus heterophyllus (then as heterophylla) this species was described in Encyclopédie Méthodique, Botanique 3: 209. (1789) by Jean-Baptiste Lamarck, from a specimen collected by botanist Philibert Commerson. Lamarck said of the fruit that it was coarse and difficult to digest. "Larmarck's original description of tejas". Retrieved 2012-11-23. On mange la chair de son fruit, ainsi que les noyaux qu'il contient; mais c'est un aliment grossier et difficile à digérer.
^ "Name - !Artocarpus heterophyllus Lam". Tropicos. Saint Louis, Missouri: Missouri Botanical Garden. Retrieved 2012-11-23.
^ "TPL, treatment of Artocarpus heterophyllus". The Plant List; Version 1. (published on the internet). Royal Botanic Gardens, Kew and Missouri Botanical Garden. 2010. Retrieved 2012-11-23.
^ "Name – Artocarpus heterophyllus Lam. synonyms". Tropicos. Saint Louis, Missouri: Missouri Botanical Garden. Retrieved 2012-11-23.
^ "Artocarpus heterophyllus". Germplasm Resources Information Network (GRIN). Agricultural Research Service (ARS), United States Department of Agriculture (USDA). Retrieved 2012-11-23.
^ "Artocarpus heterophyllus Lam. — The Plant List". Theplantlist.org. 2012-03-23. Retrieved 2014-06-17.
^ "Artocarpus heterophyllus". Tropical Biology Association. October 2006. Archived from the original on 2012-08-15. Retrieved 2012-11-23.
^ Love, Ken; Paull, Robert E (June 2011). "Jackfruit" (PDF). College of Tropical Agriculture and Human Resources, University of Hawaii at Manoa.
^ Boning, Charles R. (2006). Florida's Best Fruiting Plants:Native and Exotic Trees, Shrubs, and Vines. Sarasota, Florida: Pineapple Press, Inc. p. 107.
^ a b c d e f g h i j k Morton, Julia. "Jackfruit". Center for New Crops & Plant Products, Purdue University Department of Horticulture and Landscape Architecture. Retrieved 19 April 2016.
^ "Jackfruit Fruit Facts". California Rare Fruit Growers, Inc. 1996. Retrieved 2012-11-23.
^ a b c Silver, Mark. "Here's The Scoop On Jackfruit, A Ginormous Fruit To Feed The World". NPR. Retrieved 19 April 2016.
^ a b c Janick, Jules; Paull, Robert E. The encyclopedia of fruit & nuts. p. 155.
^ The encyclopedia of fruit & nuts, By Jules Janick, Robert E. Paull, pp. 481–485
^ Pradeepkumar, T.; Jyothibhaskar, B. Suma; Satheesan, K. N. (2008). Prof. K. V. Peter, ed. Management of Horticultural Crops. Horticultural Science Series. 11. New Delhi, India: New India Publishing. p. 81. ISBN 978-81-89422-49-3. The English name jackfruit is derived from Portuguese jaca, which is derived from Malayalam chakka.
^ Friar Jordanus, 14th century, as translated from the Latin by Henry Yule (1863). Mirabilia descripta: the wonders of the East. Hakluyt Society. p. 13. Retrieved 2012-11-23.
^ Oxford English Dictionary, Second Edition, 1989, online edition
^ The American Heritage Dictionary of the English Language: Fourth Edition. Bartleby. 2000. Archived from the original on 2005-11-30.
^ Stewart, Ralph R. (1984). "How Did They Die?". Taxon. 33 (1): 48–52. doi:10.2307/1222028. JSTOR 1222028.
^ Blench, Roger= (2008). "A history of fruits on the Southeast Asian mainland" (PDF). In Osada, Toshiki; Uesugi, Akinori. Occasional Paper 4: Linguistics, Archaeology and the Human Past. Indus Project. pp. 115–137. ISBN 9784902325331.
^ Blust, Robert; Trussel, Stephen (2013). "The Austronesian Comparative Dictionary: A Work in Progress". Oceanic Linguistics. 52 (2): 493–523. doi:10.1353/ol.2013.0016.
^ D. KN G Pushpakumara: Floral and Fruit Morphology and Phenology of Artocarpus heterophyllus Lam. (Moraceae). In: Sri Lankan J. Agric. Sci. Vol. 43, 2006, pp. 82-106, online (PDF), on researchgate.net, accessed May 24, 2018.
^ N. Haq: Jackfruit Artocarpus heterophyllus. International Center for Underutilized Crops, 2006, ISBN 0-85432-785-1, p. 4-11, 72 f.
^ Artocarpus heterophyllus at Tropicos.org. In: IPCN Chromosome Reports . Missouri Botanical Garden, St. Louis.
^ Ong, B.T.; Nazimah, S.A.H.; Tan, C.P.; Mirhosseini, H.; Osman, A.; Hashim, D. Mat; Rusul, G. (August 2008). "Analysis of volatile compounds in five jackfruit (Artocarpus heterophyllus L.) cultivars using solid-phase microextraction (SPME) and gas chromatography-time-of-flight mass spectrometry (GC-TOFMS)". Journal of Food Composition and Analysis. 21 (5): 416–422. doi:10.1016/j.jfca.2008.03.002. Retrieved 2013-02-02.
^ Spada, Fernanda Papa; et al. (21 January 2017). "Optimization of Postharvest Conditions To Produce Chocolate Aroma from Jackfruit Seeds". Journal of Agricultural and Food Chemistry. 65 (6): 1196–1208. doi:10.1021/acs.jafc.6b04836. PMID 28110526.
^ Mwandambo, Pascal (11 March 2014). "Venture in rare jackfruit turns farmers' fortunes around". Standard Online. Standard Group Ltd. Retrieved 20 December 2016.
^ Gene Wu [@@GeneforTexas] (2018-08-21). "Look for this thread later when we do: "You don't know Jackfruit."" (Tweet) – via Twitter.
^ a b Matin, Abdul. "A poor man's fruit: Now a miracle food!". The Daily Star. Retrieved 2015-06-12.
^ Ashwini. A (2015). Morpho-Molecular Characterization of Jackfruit. Artocarpus heterophyllus. Kerala Agricultural University.
^ Wolff, John U. (1972). "Nangkà". A Dictionary of Cebuano Visayan. 2. p. 698.
^ General information Archived 2009-04-13 at the Wayback Machine, Department of Agriculture, State of Bahia
^ "Nam O fish sauce village". Danang Today. 2014-02-26. Retrieved 2015-09-22.
^ Preedy, Victor R.; Watson, Ronald Ross; Patel, Vinood B., eds. (2011). Nuts and Seeds in Health and Disease Prevention (1st ed.). Burlington, MA: Academic Press. p. 678. ISBN 978-0-12-375689-3.
^ "Gỗ mít nài". Nhagoviethung.com. Retrieved 2014-06-17.
^ Forest Monks and the Nation-state: An Anthropological and Historical Study in Northeast Thailand, J.L. Taylor 1993 p. 218
^ Subrahmanian, N.; Hikosaka, Shu; Samuel, G. John; Thiagarajan, P. (1997). Tamil social history. Institute of Asian Studies. p. 88. Retrieved 2010-03-23.
^ "Kerala's State fruit!". Retrieved 2018-03-17.
^ Kothai, S. (2015). "Environmental Impact on Stingless Bee Propolis (Tetragonula iridipennis) Reared from Two Different Regions of Tamilnadu — A Comparative Study". International Journal of ChemTech Research.
^ Benjamin Elisha Sawe (25 April 2017). "World Leaders In Jackfruit Production". WorldAtlas. Retrieved 23 May 2018.
^ Haq, Nazmul (2006). Jackfruit: Artocarpus heterophyllus (PDF). Southampton, UK: Southampton Centre for Underutilised Crops. p. 129. ISBN 978-0-85432-785-0. Archived from the original (PDF) on 2012-10-05.
^ a b Goldenberg, Suzanne (23 April 2014). "Jackfruit heralded as 'miracle' food crop". The Guardian, London, UK. Retrieved 17 October 2016.