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Gandharv Music is a form of music that applies to the sounds of nature and their representation in form of music generated through musical devices.

Gandharv Music is observed in the sounds we here in our daily life, the daily life we are talking about here though is completely attached to nature. Gandharv Music is one of the most appealing forms of music as well due to its properties.

<b>Forms of Gandharv Music</b>

Gandharv music, is found in three forms. Stated as following -

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<li>Natural Gandharv Music: This type of Gandharv Music is entirely consisting of the Natural sounds, Gandharv Natural Music can be heard at different times of the day, for example Morning music can be found in the form of the whistle of birds, the sound of the air flowing through the leaves, and the music can also be heard at morning when the Sun rises and the chirping birds welcome it. In the afternoon, when the cold breeze flows through and gives a relaxing effect to whoever experiences it, the music and the sound generated through it can be classified as Gandharv Music as well, in the evening, the return of birds to their nests, the sound of them chirping with the joy of relaxation after a day of hardwork, the sound of leaves swaying through the waves of air, all of this can be regarded as Natural Gandharv Music.
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<li>Instrumental and Natural Gandharv Music: Gandharv Natural Music, when played with a musical instrument by nature (here referring to a musical instrument that does not require any electricity or technologically advanced elements) is known as Instrumental and natural Gandharv Music. The instrument is played with an ongoing combination to the Natural Gandharv Music, where Natural Gandharv Music is played in a high tone and the Instrumental Gandharv Music is played soothingly in the background score, this music is played in rhytmic notes only. For example a high note can not be played right after a low note, the music should flow like a wave in the sea, a breeze in the abyss and like the flight of a gliding sparrow. Such is the significance of Instrumental and Natural combined Music playing. The Instrumental Gandharv music can be played by a Flute or a Sitar, these instruments are easily available to purchase from any music store.
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<li>Instrumental Gandharv Music: This kind of Gandharv Music is played only in the instrumental form, the method of mastering Instrumental Gandharv Music is to first practice it with Natural Gandharv Music as explained in the Instrumental and Natural Gandharv Music section above, Gandharv music of this kind should be played keeping different kinds of natural sounds in your mind, as soon as you get used to keeping Gandharv Natural Music in your mind, you will start taking out the rhythms as well. The best way to do this is to keep listening to the Gandharv Natural Music and taking your musical instrument along so that you can practice while listening in the form of Gandharv Natural and Instrumental combined music. Instrumental Gandharv music, as specified in the point above, should by rhythmic and must not be high pitch and Gandharv  Instrumental music must also not have any high-lows, as it ruins the whole concept of Instrumental Gandharv Music. There are no specific raagas of the Gandharv Instrumental music, similarly as there are absolutely no fixed raagas or soundtracks in the sounds of Gandharv Natural music.
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So we have learnt about the different kinds of Gandharv Music, now lets know the importance of Gandharv Music

<b>Importance of Gandharv Music</b>

The Gandharv music is based on nature and sounds emitted by the bounty of Nature therefore Gandharv music is very good for listening, seeing as Gandharv Music gives you the relaxation of nature wherever you are, whenever you want. Gandharv music provides a person with the ultimate peace of mind, it makes you feel like you are in the lap of nature, relaxing and pondering about the beauty God has blessed the earth with, the feeling when listening to such kind of music is very important and helpful.

People have even sometimes admitted that while listening to such kind of a soothing music where natural sounds are in the foreground and the background score is a slow.. rhythmic and lovable tone, they have figured the solution to their ongoing life problems, some of them have even admitted having received the clearness of mind they have never had before and the solutions to their problems which were too obvious but were under the curtains of confusions and problematic disfrequencies of mind.

<b>Experiencing the effects of Gandharv Music</b>

To experience the real effects of Gandharv music, one needs to sit in an area that has a peaceful atomosphere and absolutely no artificial sounds should be heard. Gandharv Music works best in such situations only, where the people are in the best possible natural environment. Gandharv Ashram provides an environment like this for the people who come here, Gandharv Music provides a soothing, heart touching effect at Gandharv Ashram’s premises. Gandharv Music can free you from all your tensions, troubles and problems as well.

So there you go visitors! this was an article for all of you on Gandharv Music, its method of playing and all other informations related to it, Gandharv Music today is becoming steadily popular as more and more people want to feel close to nature, but we ourselves are destroying that experience, therefore we must not only help ourselves, but also take care of our surroundings, we are lucky to have the facilities around us still remaining for experiencing things like Gandharv music, such as Gandharv Ashram, but we must take care of our environment as well and it would be only after that, we will give the upcoming generations surroundings for which they will not only be grateful, but will also benefit and get inspired from that.

Gandharv Marriage: What is Gandharv Vivaah

Time to time, in the Ancient Indian texts we keep hearing about a marriage method called Gandharv Vivaah (Gandharv Marriage), therefore here is a little resource to explain what Gandharv Vivaah really is.

In simple words, Gandharv Marriage can be considered to be Love marriage, as when the bride and groom don’t take consent of their parents, the rituals can not be done, so an exchange of the marital Garland marks the marriage.

Gandharv Marriage was not so widely practiced in Ancient India as mostly the marriages were done under the Brahma Vivaah method, where a family found a suitable bride for their girl and upon their consent, the Marriage was executed, however instances of Gandharv Marriage were also there.

The Gandharv Marriage concept has been recognized by the ancient Indian Texts. Such a form of marriage is often referred to as the solution to a relationship where families of the bride and groom don’t agree to the marriage, then Gandharv Marriage is an option.

<b>Variants of Gandharv Marriage</b>

There are some Variants of Gandharv Marriage as well, in some ancient texts these are classified away from the Gandharv Marriage, however they are all widely considered to be categorized under the Gandharv Marriage category itself.

<i>Acceptance through one side:</i> When one side of the marriage houses agrees to the marriage, either the bride’s or the groom’s, and the marriage takes place with one house’s aprooval, in some cases it is not regarded as Gandharv marriage, although the correct definition of Gandharv Marriage is – “A marriage having no regard for the marriage families, but executed by the bride and groom’s wishes”, therefore it is still widely accepted as Gandharv Marriage

<i>Marriages of the Gandharvas:</i> Sometimes, marriages of the Gandharvas is also regarded as Gandharv Marriage, however this part might not be 100% true as Gandharvas have also been documented to have been practicing the Brahma Vivaah rituals in their marital ceremonies, hence, it can be concluded that only the marriage done with the Gandharv method of marriage and regardless of acceptance and consent of either marriage families can be classified as the Gandharv Marriage.

<b>Method of Gandharv Marriage</b>

The Gandharv Marriage is done through the pronunciation of adequate mantras and mutual promises for the happy marital life of the bride and groom and by the exchange of Garlands. These Garlands must be made of pure roses only or the Gandharv Marriage is not complete, also the Gandharv Marriage can not be done at night, and only at day. The Gandharv Marriage does not require the presence of any purohit (priest) as well, only the presence of the bride and groom, the knowledge of mantras and knowing of promises is required for the Gandharv Marriage

<b>Gandharv Marriage in Literature</b>

Kalidasa, an ancient Indian poet and writer had written a romantic tale on the love story of a King named Dushyantha and a girl named Shakuntala. The story had documented the usage of Gandharv Marriage rituals, where Dushyantha escapes the Ashram of Shakuntala’s father and both of them marry secretly exchanging their Garlands, therefore through Gandharv Marriage. Gandharv Marriage has also been documented several times in royal marriages, where the Prince allegedly falls in love with a substandard caste woman and marries her without parental consent. Love marriages today are a common example of Gandharv Marriages.

<b>Misconceptions of Gandharv Marriage</b>

Sometimes, couples decide to marry through the Gandharv Marriage rituals but also at the same time practice Brahma Vivaah methods of marriage such as Pherays, Bidaai etc. as well, it should be noted that these Brahma Vivaah rituals are NOT the part of Gandharv Marriage rituals and only the exchange of Garlands and reciting of Marital promises is enough to complete the entire process of a Gandharv Marriage.

Then, sometimes couples practicing Gandharv marriage forget the recital of Marital promises, this is regarded as incomplete Gandharv Marriage, so any couples reading this article and having incomplete marriages, complete yours today!

<b>Gandharv marriages in Gandharv Ashram</b>

Gandharv Ashram provides you the full facility for conducting Gandharv marriage (Gandharv Vivaah) on the ethical way of ancient India, along with the certification of marriage for the need of legalities. People can avail this facility with prior appointment.

Adivasi Contributions to Indian Culture and Civilization

Adivasi traditions and practices pervade all aspects of Indian culture and civilization, yet this awareness is often lacking in popular consciousness, and the extent and import of Adivasi contributions to Indian philosophy, language and custom have often gone unrecognized, or been underrated by historians and social scientists.

Although popular myths about Buddhism have obscured the original source and inspiration for it’s humanist doctrine, it is to India’s ancient tribal (or Adivasi) societies that Gautam Buddha looked for a model for the kind of society he wished to advocate. Repulsed by how greed for private property was instrumental in causing poverty, social exploitation and unending warfare – he saw hope for human society in the tribal republics that had not yet come under the sway of authoritarian rule and caste discrimination. The early Buddhist Sanghas were modelled on the tribal pattern of social interaction that stressed gender equality, and respect for all members. Members of the Sanghas sought to emulate their egalitarian outlook and democratic functioning

At that time, the tribal republics retained many aspects of social equality that can still be found in some Adivasi societies that have somehow escaped the ill-effects of commercial plunder and exploitation. Adivasi society was built on a foundation of equality with respect for all life forms including plants and trees. There was a deep recognition of mutual dependence in nature and human society. People were given respect and status according to their contribution to social needs but only while they were performing that particular function. A priest could be treated with great respect during a religious ceremony or a doctor revered during a medical consultation, but once such duties had been performed, the priest or doctor became equal to everyone else. The possession of highly valued skills or knowledge did not lead to a permanent rise in status. This meant that no individual or small group could engage in overlordship of any kind, or enjoy hereditary rights.

Such a value-system was sustainable as long as the Adivasi community was non-acquisitive and all the products of society were shared. Although division of labor did take place, the work of society was performed on a cooperative and co-equal basis – without prejudice or disrespect for any form of work.

It was the simplicity, the love of nature, the absence of coveting the goods and wealth of others, and the social harmony of tribal society that attracted Gautam Buddha, and had a profound impact on the ethical core of his teachings.

(To this day, sharing is a vital and integral part of the philosophy of the Mullakurumba Adivasis of South India. When the Mullakurumbas go hunting a share is given to every family in the village, even those who may be absent, sick or cannot participate for any other reason. An extra portion is added for any guest in the village and even a non-tribal passersby will be offered a share. Not sharing is something they find difficult to comprehend.)

Nevertheless, tribal societies were under constant pressure as the money economy grew and made traditional forms of barter less difficult to sustain. In matters of trade, the Adivasis followed a highly evolved system of honour. All agreements that they entered into were honoured, often the entire tribe chipping in to honor an agreement made by an individual member of the tribe. Individual dishonesty or deceit were punished severely by the tribe. An individual who acted in a manner that violated the honor of the tribe faced potential banishment and family members lost the right to participate in community events during the period of punishment. But often, tribal integrity was undermined because the non-tribals who traded with the Adivasis reneged on their promises and took advantage of the sincerity and honesty of most members of the tribe.

Tribal societies came under stress due to several factors. The extension of commerce, military incursions on tribal land, and the resettling of Brahmins amidst tribal populations had an impact, as did ideological coercion or persuasion to attract key members of the tribe into “mainstream” Hindu society. This led to many tribal communities becoming integrated into Hindu society as jatis (or castes) while others who resisted were pushed into the hilly or forested areas, or remote tracks that had not yet been settled. In the worst case, defeated Adivasi tribes were pushed to the margins of settled society and became discriminated as outcastes and “untouchables”.

But spontaneous differentiation within tribal societies also took place over time, which propelled these now unequal tribal communities into integrating into Hindu society without external violence or coercion. In Central India, ruling dynasties emerged from within the ranks of tribal society.

In any case, the end result was that throughout India, tribal deities and customs, creation myths and a variety of religious rites and ceremonies came to absorbed into the broad stream of “Hindu” society. In the Adivasi traditions, ancestor worship, worship of fertility gods and goddesses (as well as male and female fertility symbols), totemic worship – all played a role. And they all found their way into the practice of what is now considered Hinduism. The widespread Indian practice of keeping ‘vratas’, i.e. fasting for wish-fulfillment or moral cleansing also has Adivasi origins

Mahashweta Devi has shown that both Shiva and Kali have tribal origins as do Krishna and Ganesh. In the 8th century, the tribal forest goddess or harvest goddess was absorbed and adapted as Siva’s wife. Ganesh owes it’s origins to a powerful tribe of elephant trainers whose incorporation into Hindu society was achieved through the deification of their elephant totem. In his study of Brahmin lineages in Maharashtra, Kosambi points to how many Brahmin gotras (such as Kashyapa) arose from tribal totems such as Kachhapa (tortoise). In Rajasthan, Rajput rulers recognised the Adivasi Bhil chiefs as allies and Bhils acquired a central role in some Rajput coronation ceremonies.

India’s regional languages such as Oriya, Marathi or Bengali developed as a result of the fusion of tribal languages with Sanskrit or Pali and virtually all the Indian languages have incorporated words from the vocabulary of Adivasi languages.

Adivasis who developed an intimate knowledge of various plants and their medicinal uses played an invaluable role in the development of Ayurvedic medicines. In a recent study, the All India Coordinated Research Project credits Adivasi communities with the knowledge of 9000 plant species – 7500 used for human healing and veterinary health care. Dental care products like datun, roots and condiments like turmeric used in cooking and ointments are also Adivasi discoveries, as are many fruit trees and vines. Ayurvedic cures for arthritis and night blindness owe their origin to Adivasi knowledge.

Adivasis also played an important role in the development of agricultural practices – such as rotational cropping, fertility maintenance through alternating the cultivation of grains with leaving land fallow or using it for pasture. Adivasis of Orissa were instrumental in developing a variety of strains of rice.

Adivasi musical instruments such as the bansuri (flute) and dhol (drum), folk-tales, dances and seasonal celebrations also found their way into Indian traditions as did their art and metallurgical skills.

In India’s central belt, Adivasi communities rose to considerable prominence and developed their own ruling clans. The earliest Gond kingdom appears to date from the 10th C and the Gond Rajas were able to maintain a relatively independent existence until the 18th C., although they were compelled to offer nominal allegiance to the Mughal empire. The Garha-Mandla kingdom in the north extended control over most of the upper Narmada valley and the adjacent forest areas. The Deogarh-Nagpur kingdom dominated much of the upper Wainganga valley, while Chanda-Sirpur in the south consisted of territory around Wardha and the confluences of the Wainganga with the Penganga.

Jabalpur was one of the major centers of the Garha-Mandla kingdom and like other major dynastic capitals had a large fort and palace. Temples and palaces with extremely fine carvings and erotic sculptures came up throughout the Gond kingdoms. The Gond ruling clans enjoyed close ties with the Chandella ruling clans and both dynasties attempted to maintain their independence from Mughal rule through tactical alliances. Rani Durgavati of Jabalpur (of Chandella-Gond heritage) acquired a reputation of legendary proportions when she died in battle defending against Mughal incursions. The city of Nagpur was founded by a Gond Raja in the early 18th century.

Adivasis and the Freedom Movement

As soon as the British took over Eastern India tribal revolts broke out to challenge alien rule. In the early years of colonization, no other community in India offered such heroic resistance to British rule or faced such tragic consequences as did the numerous Adivasi communities of now Jharkhand, Chhatisgarh, Orissa and Bengal. In 1772, the Paharia revolt broke out which was followed by a five year uprising led by Tilka Manjhi who was hanged in Bhagalpur in 1785. The Tamar and Munda revolts followed. In the next two decades, revolts took place in Singhbhum, Gumla, Birbhum, Bankura, Manbhoom and Palamau, followed by the great Kol Risings of 1832 and the Khewar and Bhumij revolts (1832-34). In 1855, the Santhals waged war against the permanent settlement of Lord Cornwallis, and a year later, numerous adivasi leaders played key roles in the 1857 war of independence.

But the defeat of 1858 only intensified British exploitation of national wealth and resources. A forest regulation passed in 1865 empowered the British government to declare any land covered with trees or brushwood as government forest and to make rules to manage it under terms of it’s own choosing. The act made no provision regarding the rights of the Adivasi users. A more comprehensive Indian Forest Act was passed in 1878, which imposed severe restrictions upon Adivasi rights over forest land and produce in the protected and reserved forests. The act radically changed the nature of the traditional common property of the Adivasi communities and made it state property.

As punishment for Adivasi resistance to British rule, “The Criminal Tribes Act” was passed by the British Government in 1871 arbitrarily stigmatizing groups such as the Adivasis (who were perceived as most hostile to British interests) as congenital criminals.

Adivasi uprisings in the Jharkhand belt were quelled by the British through massive deployment of troops across the region. The Kherwar uprising and the Birsa Munda movement were the most important of the late-18th century struggles against British rule and their local agents. The long struggle led by Birsa Munda was directed at British policies that allowed the zamindars (landowners) and money-lenders to harshly exploit the Adivasis. In 1914 Jatra Oraon started what is called the Tana Movement (which drew the participation of over 25,500 Adivasis). The Tana movement joined the nation-wide Satyagrah Movement in 1920 and stopped the payment of land-taxes to the colonial Government.

During British rule, several revolts also took place in Orissa which naturally drew participation from the Adivasis. The significant ones included the Paik Rebellion of 1817, the Ghumsar uprisings of 1836-1856, and the Sambhalpur revolt of 1857-1864.

In the hill tribal tracts of Andhra Pradesh a revolt broke out in August 1922. Led by Alluri Ramachandra Raju (better known as Sitarama Raju), the Adivasis of the Andhra hills succeeded in drawing the British into a full-scale guerrilla war. Unable to cope, the British brought in the Malabar Special Force to crush it and only prevailed when Alluri Raju died.

As the freedom movement widened, it drew Adivasis into all aspects of the struggle. Many landless and deeply oppressed Adivasis joined in with upper-caste freedom fighters expecting that the defeat of the British would usher in a new democratic era.

Unfortunately, even fifty years after independence, Dalits and Adivasis have benefited least from the advent of freedom. Although independence has brought widespread gains for the vast majority of the Indian population, Dalits and Adivasis have often been left out, and new problems have arisen for the nation’s Adivasi populations. With the tripling of the population since 1947, pressures on land resources, especially demands on forested tracks, mines and water resources have played havoc on the lives of the Adivasis. A disproportionate number of Adivasis have been displaced from their traditional lands while many have seen access to traditional resources undercut by forest mafias and corrupt officials who have signed irregular commercial leases that conflict with rights granted to the Adivasis by the Indian constitution.

It remains to be seen if the the grant of statehood for Jharkhand and Chhatisgarh ameliorates the conditions for India’s Adivasis. However, it is imperative that all Adivasi districts receive special attention from the Central government in terms of investment in schools, research institutes, participatory forest management and preservation schemes, non-polluting industries, and opportunities for the Adivasi communities to document and preserve their rich heritage. Adivasis must have special access to educational, cultural and economic opportunities so as to reverse the effects of colonization and earlier injustices experienced by the Adivasi communities.

At the same time, the country can learn much from the beauty of Adivasi social practices, their culture of sharing and respect for all – their deep humility and love of nature – and most of all – their deep devotion to social equality and civic harmony.