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| | | We offer some of the very best Indian Musicians and singers in the UK  | Solo Sitar and Sarod Players |  | Duets with Tabla, Sarod, Tanpura |  | Singers with Sitar, Tabla, Tanpura |  | Complete Bollywood bands |
| | | Available in many different numbers of musicians and many different instruments, we offer music which is authentic to its roots. | 
| | | Played only by experts in their instrument or vocal style, and all with many years of playing, performing and recording experience. We do not employ amateurs. Don't leave your weeding music to chance - contact us and hire the best artists at reasonable rates. |
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 Agency
ref: KO-01
Click the photo to hear the Demo CD
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Style:
Indian
Sarod Soloist and (optional) Sarod / Tabla Duet. Also available a
Tabla soloist.
Agency Comment:
A widely-respected Sarod player who is acknowledged as one of the most
accomplished of the musicians playing Indian music in the South West of
England. Suitable for small stages at Indian/Asian Weddings,
festivals, village halls, medium sized Arts centres etc.
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 Agency
ref: MA-02
Click the photo to hear the Demo CD
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Style:
Combinations include Solo Sitar, Flamenco Guitar/Sitar duet, Solo
Sitar with backing tracks, Sitar with Flamenco Dancer.
Agency Comment:
East meets West in this wonderful and truly authentic Sitar player
who brings a fresh and inspiring alternative to traditional choices
of background instruments.
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 Agency
ref: MU-02
Click the photo to hear the Demo CD
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Style:
Available only as a Sitar/Tabla Duet ( - not
available as a Sitar soloist).
Agency Comment:
A highly talented Sitar player based in on the
south coast who plays beautiful Classical, Semi-Classical and melodious
Bollywood tunes.
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 Agency
ref: PA-01
Click the photo to hear the Demo CD
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Style:
Available as a soloist or as part of an Indian Duet, playing Indian
Tabla & World Folk Music, playing Indian Tablas, Dholki, Naal, Bengoli
Khol, Egyptian Rak and Darabouka.
Agency Comment:
He
has
been playing
Tabla
at Indian
weddings for the last 20 years with a
London band and has also performed in Los Angeles,
California.
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 Agency
ref: RA-01
Click the photo to hear the Demo CD
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Style:
Classical/Contemporary
Sitar, Tabla & Vocalist Trio, playing Indian music, Punjabi
folk, Classical music, Dance Fusions & 'Bollywood' style songs.
Also available as a 3, 4 or 5 piece Bollywood style band.
Agency Comment:
A
diverse and highly-skilled Indian music group who perform authentic,
contemporary & traditional Indian music, and who also mix the Classical
Indian styles with contemporary World Fusion rhythms. The result is
wonderful blend of fine music that crosses many cultural and ethnic
boundaries.
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 Agency
ref: SP-01
Click the photo to hear the Demo CD
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Style:
Classical
Indian
Guitar,
Jazz, Blues. Also available as a Guitar / Tabla Duet.
Agency Comment:
On an instrument as widely played as the guitar, it is
rare these days to hear a unique "voice" on the instrument. This
artist has such a "voice".
His style is unique and highly original.
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Multi-stringed instrument used in Classical Indian music |

The Sitar is a long necked string instrument played in North Indian classical music, film music from India, and Western fusion music. This instrument belongs to the lute class of chordophones. Ravi Shankar has popularized this instrument around the world. It has three to four playing strings and three to four drone strings. The drone strings are almost never played but they vibrate whenever the corresponding note is sounds. The playing strings are plucked with a wire finger plectrum called mizrab usually with the right hand. These melodic playing strings are pulled by the player usually with the left hand to make the pitch slide. The fingers touch these melodic strings between the frets. The frets are metal rods bent into crescents and are movable so that the scale can be altered. There are also a series of sympathetic strings lying under the frets. The total number of melodic playing strings, drone strings, and sympathetic strings is usually 17. The main resonator, located at the bottom of the instrument, is usually made of a gourd, and there is sometimes an additional resonator attached to the top end of the neck.
The Sarod is much smaller than the Sitar. It sits comfortably in the player’s lap and is leaner and cleaner in sound, without that predominant jangling of sympathetic strings. The Sarod has resonant sympathetic strings, but they are fewer and far less prominent. Still, it’s no less demanding to play. 
The sound of the Sarod as we know it today is distinctly Indian in character, but it links to the sinewy, muscular style of the Afghan Rabab - a wooden Central Asian lute, covered with skin. For a Sarod player, it’s the tone quality that’s the attraction: the skin makes the sound very human - it’s not wooden. It has flexibility, sensitivity and depth. The sound of the Sarod is dominated by the singing, vocal tone of its melodic strings. Many instrumentalists - including Violinists, Clarinettists, Sarangi and Sitar players - like to compare the sound of their instruments to the human voice. And Sarod players are no exception. One of the principal modifications of the Sarod from the Afghan Rabab is its long metal fingerboard, which allows slides between the melody notes. This is something you can’t do on fretted instruments. This is a big advantage of the Sarod over the Sitar. On the Sitar you have to pull the string sideways to create the slides. And you can’t pull that far - not more than 3 or 4 notes. But on the Sarod you can slide over 7 notes or more, skating up the fingerboard The strings are not plucked with the fingers, but with a java or coconut-shell plectrum. This plectrum can be a hammer or a feather, you can play very loud, or give it just a feather touch, skimming gently across the strings. The range of colours that a player can get out of the instrument is quite incredible and is certainly why it’s found such an important role in classical Indian instrumental music. There are two schools of Sarod playing – one in which the strings are stopped by the fingertips and the other in which the strings are stopped by the finger-nails of the left hand. This is what makes the clear ringing sound and is one of the things that make it rather demanding to play.
Hand drums from India Used in Northern Indian Classical Music. Set of two drums played by hand. The larger drum usually made of copper or clay is called a Bayan, and the smaller drum is called a Tabla. The set is referred to as a Tabla Set. Two of my favorite players are Zakir Hussein and Trilok Gurtu.
The heads on these drums are usually made of goat skin. The heads have three distinct parts and is able to produce a variety of separate tones depending on how and where it is struck. The main head which is stretched across the drum is the Sur or maidan, a ring of skin (on top of the Sur) around the outer edge of the head is called the Kinar or kani, and the round black circle is called the Gab.  The Gab is made of iron filings and rice paste which is constructed of circular layers decreasing in size. In addition, the pitch of the Bayan is typically modulated by pressure from the wrist. One of the most interesting aspects of tabla music is the use of bols (syllables) which represent specific strokes. This enables players of tabla music to recite entire compositions or short excercises to each other. Consequently, the music has been passed down as an oral tradition and only in this century have written compositions using thes bols become generally available. On the smaller drum (tabla) the stroke "ta" is most often used for a stroke on the outer edge which produces a ringing or open tone. The stroke "Ge" on the larger drum (bayan) is also an open tone. "Dha" is the bol used when "Ta" and "Ge" are played at the same time. The tabla is tuned by adjusting the tension on the head using leather straps and wooden pegs. They can easily fall out of tune during a performance and it is common to see a performer tune the drum (using a hammer on the tabla or the heel of his hand on the bayan) during a piece. | | 
| | Mendhi and Peethi A day before the wedding the palm and feet of the bride are decorated with "Mendhi". A canopy or mandap decorated with flowers is erected at the place of wedding. On the wedding morning, various ablutionary rituals are performed on both the bride and the groom in their own homes. Their bodies are anointed with turmeric, sandalwood paste and oils, which cleanse the body, soften the skin, and make it aromatic. They are then bathed to the chanting of Vedic mantras Laya (Laja) Homa : The Oblation of Parched Grain  Here the bride offers sacrifice of food (poured into her hands by her brother or someone acting in her brother's behalf) to the Gods for their blessings. "This grain I spill. May it bring to me wellbeing and unite you to me. May Agni hear us." He then asks the bride to spill the grain into the fire, saying: "This woman scattering grain into the fire, prays: Blessings on my husband. May my relatives be prosperous". Baarat (Wedding Procession) The Bridegroom arrives for the wedding along with his family and friends in a procession. They are then received by the bride's family and friends. Commencement of Marriage The priest commences the marriage under a canopy that is specially decorated for the ceremony. The priest invokes blessings of God for the couple to be married. The bride offers yogurt and honey to the groom as a token of purity and sweetness. The bride greets the groom by placing a garland around his neck and the groom reciprocates. Both are congratulated by guests. The priest invokes the memory and blessings of forefathers of the bride and the groom for this auspicious occasion. Kanya Danam (Giving Away of the Daughter) The bride accepts her change of status from an unmarried woman to a wife by spreading turmeric powder on her hands. Kanya Danam is performed by the father (or uncle of guardian) of the bride in presence of a large gathering that is invited to witness the wedding. The father pours out a libation of sacred water symbolizing the giving away of the daughter to the bridegroom. The groom recites Vedic hymns to Kama, the God of love, for pure love and blessings. As a condition for offering his daughter for marriage, the father of the bride requests a promise from the groom for assisting the bride in realizing the three ends : dharma, artha, and kama. The groom makes the promise by repeating three times that he will not fail the bride in realizing dharma, artha and kama. Paanigrahana or Hasta Milap (Holding the Hand) The bridegroom stands facing west and the bride sits in front of him facing east. He seizes her hand and recites Vedic hymns for happiness, long life, and a lifelong relationship When the Bridegroom Takes the Bride's Hand, He Says : "O Sarasvati, gracious one, rich in off spring, you whom we hymm first of all the Gods, may you prosper this marriage. "I seize your hand." Vivaaha (Wedding) The bride and the bridegroom face each other, and the priest ties their garments (the bride's saree to the groom's shirt) in a knot, symbolizing the sacred union. The bride and the bridegroom garland each other and exchange the rings. Next the nuptial fire, symbolizing the divine witness, and the sanctifier of the sacrament, is installed and worshipped. Both the bride and the groom grasp their hands together and pray to God for His blessings. Samagree, consisting of crushed sandalwood, herbs, sugar, rice, ghee (clarified butter), and twigs is offered into the sacred fire to seek God's blessings for the couple. Agni Parinaya : The Circumambulation of the Fire The bridegroom holds the bride by the hand and both walk three times around the nuptial fire. Both offer oblations and recite appropriate Vedic hymns to Gods for prosperity, good fortune, and conjugal fidelity. They touch each others heart and pray for union of their hearts and minds While walking around the bridegroom repeats: "First now they bring to you in bridal procession this Surya, guiding her steps in circular motion. Return her now, O Agni, to her husband as rightful wife, with hope of children to come." Then the entire rite is repeated twice more, beginning with the rite of the fried grain. At the fourth round she pours into the re all the fried grain from the mouth of the winnowing basket saying: "To Bhaga Svaha!" Asmaarohana or Shilarohana (Mounting the Stone)At the end of each round of nuptial fire, both the bride and the groom step on a stone and offer a prayer for their mutual love to be firm and steadfast like the stone. Satapadi (Seven Steps) This is the most important rite of the entire ceremony. Here the bride and the bridegroom take seven steps together around teh nuptial fire (Agni) and make the following seven promises to each other :As per the Vedic rituals, the bridegroom sings the following : With God as Our Guide, Let Us Take, · the first step to nourish each other · the second step to grow together in strength · the third step to preserve our wealth · the fourth step to share our joys and sorrows · the fifth step to care for our children · the sixth step to be together forever · the seventh step to remain lifelong friends, · the perfect halves to make a perfect whole. After the seventh step he makes her remain where she is and says: "With seven steps we become friends. Let me reach your friendship. Let me not be severed from your friendship. Let your friendship not be severed from me." The Saptapadi ceremony concludes with a prayer that the union is indissoluble. At the end of this ceremony, the bridegroom and bride become husband and wife. In some communities such as Gujarati, instead of seven, only four steps, signifying Artha, Dharma, Kama and Moksha are taken. Mangal Sutra DharanaThe Mangala suthra Dharana is the tying of the thread containing the marks of the Vishnu or Shiva in the neck of the bride by the groom. Suhaag or Sindhoordana The groom places sindhoor (red powder) on the bride's hair symbolizing her as a married woman. Post-Marriage Game Playing There are several regional variations to this ceremony. Aeki-BekiIn the groom’s house a game called aeki-beki is played, by placing a ring and several coins in a tray of water which is colored by vermilion and milk. It is said that the person who finds the ring four times, will rule the house. Talambra In many South Indian marriages the rice mixed with the turmeric is poured over the heads of groom and bride, by bride and groom. After this there are ceremonies of name calling singing and other games aimed at the bringing the bride and the groom closer. Arundhati Darshan Arundhathi Darshana is the showing of the Saptha Rishi Mandala and the small star Arundhathi underneath the star of Vashistha. These seven sages and their families are the originators of the Vedic Lore of the Hindus. In memoriam of these great sages the seven stars in the Great Bear constellation are named after them. The significance of this ritual is to remind the couple of the cosmic responsibilities they have to fulfill. Darshan of these Great Sages is intended to remind the couple the heritage they have to carry and the debt to the sages they have to pay. Dhruva Darshan - Looking at the Polestar After sunset he shows her the polar star, saying: "You are firm and I see you. Be rm with me, O ourishing one! Brhaspati has given you to me, so live with me a hundred years bearing children by me, your husband." Aashirvaad The groom's parents bless the couple and offer cloth or flower to the bride (now their daugher-in-law), symbolizing her joining of the groom's family. All those assembled shower flowers on the couple and bless them completing the marriage. Grahapravesha - Entering the Home The couple depart from the girl’s house after the vidai , for the groom’s house. They carry behind the couple the sacred fire in a vessel. They should keep the fire constantly alight. When they reach his house, he says: "Enter with your right foot. Do not remain outside." The bride enters the home placing the right foot - considered auspicious, first. When the bride and the groom enter the groom's house, the mother of the groom welcomes the bride by doing an arati. They sit silently until the stars are visible. ******************** |
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