Raags Bhairavi, Komal Rishav Aasaawari and Bilaskhani Todi.

How to differentiate between these 3 Raags.

       All the above 3 Raags are classified under Bhairavi Thaat. Their 'aaroha-avaroha' and 'vaadi-samvadi' swaras are as under:-

Bhairavi    -S r g, m P, d n S'    -   S' n d , P, m g r S .      Vadi - d .   Samvadi - m

Komal Rishav Aasaawari (KRA) -  S r m P, d S'  - r'- n d-P, d-m g r S/    Vadi - d. Samvadi - m

Bilaskhani Todi (BKT) - S r g, P, d, n d S' --S' r' n d, m g r g, r S.         Vadi - d.  Samvadi - g

     Although their aaroha-avaroha and vadi-samvadi are different, yet some swara patterns, if not used judiciously,produce the shadow of other two Raags in the above group. To avoid this Musicologists have made certain subtle changes in the chalan of these Raags. If they are strictly adhered to, it will not be difficult to differentiate between these Raags. These are as under:-

1. If avaroha is done as S' n d m g r S in Bhairavi by skipping P, it will give shades of BKT as also KRA. So while singing Bhairavi we have to give prominence to P to avoid the 'chhaya' of the other two Raags.

2. In both KRA and BKT ,avaroha is done as r' n d m, but in KRA  P is also brought in between as  r' n d m' d P d m, m P d P d m, r m P d m, d m g r- S.  As m is varjit in aaroha and P in avaroha of BKT, use of swaras S r m P and r' n d P in KRA differentiate it from BKT. In KRA  g and n are varjit in aaroha, which also differentiate it from BKT.

3. To differentiate further between Bharavi and BKT,  g is used as 'ati komal'  as in Todi  (the correct pronounciation to be learnt face to face from a Guru). Meend is used more in BKT as r'nd ,ndmrg,mgrgr, 'n 'd S.  Bhairavi being a sampoorna Raag 'khatka' and 'murki' are used extensively in it, which is not the case with KRA and BKT.

4.   For 'chalan bhed' the following example will illustrate the subtle difference between Bhairavi and BKT."   'S r g r S ' this swara pattern , which denotes "Todi ang", if sung as S r (g) r S will be treated as Bhairavi but if it is sung as S  gr g, r - S in a leisurely manner with correct intonation of g as ati komal, it will be BKT.

      While singing very fast Taans  rules of Raags are either being relaxed or broken by musicians now a days.BKT is a difficult Raag due to its complicated avaroha. So, for those musicians who use all the swaras in BKT, the advice o'f Pt.Ramashrya Jha is that they should better not sing such Raags, which require extensive Riaz and discipline.

     I had separately posted my explanatory comments about KRA , Bhairavi and Jogia separately some time back. Those comments should also be taken into consideration . Due to technical problem the notations given above are not able to show the meend and kana swara, which should be execused.

To day's Subhashita

अयाचितः सुखं दत्ते याचितश्च  न यच्छति
सर्वस्वम् चापि हरते विधिरुछ्रन्खलो नृणाम्

Ayaachitah sukham datte yaachitaschch na yachchati
sarvaswam chaapi harate vidhiruchankhalo nrunaam

i.e.    God Almighty (destiny) and the King provide all pleasures and comforts of Life without being asked for, but when one prays to them for these things they do not do so and at times snatch away every thing one already possesses. The behavior of both is unpredictable and uncontrollable.

Ayachit = without being asked for.         Sukh = pleasures and comforts of Life
Yachchati = requests, prays.  Sarvaswam = every thing one possesses.   Harate = snatches away.
Vidhi = God Almighty, destiny.      Uchchrankhalo = uncontrollable and unpredictable

To day's Subhashita.

दरिद्रता धीरतया विराजते कुरुपता शीतलया विराजते

कुभोजनं चौष्णतया विराजते कुवस्त्रता शुभ्रतया विराजते.

Daridrataa dheeratayaa viraajate kurupataa sheetalayaa viraasjate.

Kubhojanam choshnatayaa viraajate kuvastrastaa shrubhratayaa viraajate.

i.e.   Inspite of being poor a person is still  honored if he is learned, an ugly looking person is still adorned by the society if he is cool headed and sober. Unhealthy food (junk food) is liked if it is spicy and hot and ill-fitting and odd looking clothes are still appreciated if they are brightly colored .

(The underlying idea is that any shortcoming can be made good if a person possesses other qualities and virtues to counter-balance the shortcoming(s) in him.)

Daridrataa = being poor,          Dheerataya =  being learned .        Kuroopataa = ugliness

Sheetalaya = beinng cool headed and sober.  Kubhojanam = food that is  not nourishing, junk food.   

Ooshna = Very hot and spicy       Ku-vastra =ill fitting and odd looking clothes

Shubhra = bright          Viraajate =  adorned, appreciated, honored, liked.

To day's Shubhashita.

अयं निजः परो वेति गणना लघुचेतसाम्
उदार चरितानां तु वसुधैव कुटुम्बकम्

Ayam nijah paro veti gananaa laghuchetasam
Udaar charitaanam to vasudhaiwa kutumbakam.

i.e.   Only narrow minded persons have two different outlooks towards common matters relating to themselves and others, whereas for noble and broad minded persons the entire world is like their own  family .  (And their approach towards all matters is uniform, be it it their own matter or that of others i.e. they are never partisan.)

Note:-  The last two words of this Subhashita - 'वसुधैव  कुटुम्बकम् ' is the most oft quoted subhashit used to outline the philosophy and foreign policy of our Nation.

Nija  = ones' own ,          Paro = others            Gananaa =  consider, counting
Laghu = small.         Chetas = mind.      Vasudhaa = Mother Earth.       Kutumakam =  One's own family.

To day's Subhashita

अर्थनाशं मनस्तापं गृहे दुश्चरितानि च 
वचनं चापमानं च मतिमान्न प्रकाशयेत् 


Arthnasham manastaapam gruhe duscharitaani cha
Vachanam chaapamaanam cha matimaann prakaashyet.


  i.e.   Wise persons do not disclose to others, any financial loss incurred by them, their mental turmoil, any family member being of doubtful character, harsh words spoken to them and the ignominy faced by them.


Arth naash  = financial loss .           Manastaap = mental problems     
Vachan =  spoken words .     Apamaan = ignominy .       Prakaashyet = disclose 

About Raag Malkauns

     I can not suppress the temptation of sharing some comments by the famous musicologist and Guru, Pt.Ramashrya Jha 'Ramrang', about the Raaga Malkauns with the members of the group 'Classical Music in Hindi Films. Here they are:-
1.  It is one of the six main Raags of the old 'Raaga-Raagni System'
2. In olden times it was Sampoorna and changed to Shaadav and now Audava by common consensus.It is a Ragaang Raaga and according to Thaat system comes under Bhairavi Thaat.
2.In our Classical Music there is no other Raag where there is 'nyaasa' at every Swara. For this reason in spite of it being an 'Audava' (pentatonic) Raag, its range of elaboration is very wide. About the Raags there is a rule that the more nyasa swaras are there in a Raag the more will be the scope for its elaboration e.g. Raag Yaman has 5 swaras namely S R G P and N as nyaas swaras. There fore it is considered a great Raga. So is the case with Bhairavi, GurjariTodi and Todi.
3.Another reason of this Raag being very prominent is the grouping of Shadja Madhyam Bhava, because the general rule is that in those Raags where the grouping S>m and S>P is there, they have more scope of elaboration ('vistaar'). In Malkauns we have pairing of S>m, g>d, m>n having S>m Bhava and g>n , m >S' relating to S>P bhava. For this very reason while mixing the swaras of Poorvanga and Uttaranga (lower and upper portion of the octave) the structure of the Raag is not distorted. So this is a unique quality of this Raag.
4. These finer points can be experienced and appreciated only after continued 'swara saadhana' over many years.
5.Malkauns is a Raag of 'Gambhir" (sombre)nature and its gayakee is 'Meend pradhaan'. The Raag is supposed to evoke 'Veera Rasa', but it has compositions  of other 'Rasas' like shringaar, karuna and bhakti .
6. According to old Sanskrit Texts Raag Kaushik (old name of Malkauns) by treating Gandhaar as Shadja and using 'moorchnaa' system we get the original Malkauns but according to the Thaat system by making r and P 'varjit' i Bhairavi we will ge this Raag Malkauns.
7. This Raag is totally independent and no other Raag comes near it and is considered a 'shuddha  Raaga'
8. Many Raagang Raags based on Malkauns are there e.g. Kaunsi Kanhra, Malkauns Bahar, Madhu Kauns, Nand Kauns, Jog Kauns, Sampoorna Malkauns,Gopika Vasant etc. Among these Raags kaunsi Kanhra is a Kanhra prakar and Malkauns  Bahar a prakar of Bahar, Gopika Vasant  a mishras prakar,Madhu kauns, nana kauns jog kauns etc prakars of Malkauns.

To day's Shubhashita.

काव्य शास्त्र विनोदेन कालो गच्छति धीमताम्
व्यसनेन च  मूर्खाणाम्  निद्राया कलहेन वा

Kaavya shaastra vinoden kaalo gachhati dheemataam
vyasanen cha moorkhaanam nidraayaa kalahen wa.

Learned persons spend their time in discussing poetry, literature and other entertainment,whereas those who are foolish and uneducated while away their time by indulging in various  vices, sleeping or conflict with each other.

Dheemataam =  Wise and learned persons, Pandits         .Kavya = poetry.     Vinod = entertainment
Moorkha =  A person who is foolish and uneducated.      Vyasana = vices, bad habits
Kalaha =  conflict , contradicting each other.        Nidraa = sleeping

   

To day's Subhashita.

लालयेत् पञ्च वर्षाणि दश वर्षाणि ताड्येत
प्राप्येतु षोडशे वर्षे पुत्रं मित्रवदाचरेत्

laalayet panch varshaani dash varshaani taadayet
Praapyetu shodashe varshe putram mitravadaacharet

i.e.  One should up bring a child with love and utmost care during the initial five years, followed by maintaining strict discipline during the next ten years. After the child reaches sixteenth year of his age he should be treated like a friend.

Laalan = up bringing a child with love and care.
Taadan = The literal meaning of 'tadan' is beating, but here it means maintaining strict discipline and not hesitating to enforce it with sternness.
Mitra = a friend .                    Aacharet = treated as.

Today's Subhashita.

न पुत्रात्परमो लाभो न भार्यायाः परं सुखम्
न धर्मात्परमं मित्रं नाSनृतात्पातकं परम्

Na putraatparamo laabho na bhaaryaayaah param sukham
Na dharmotparamam mitram naanrutaatpaaatakam param

i.e. There is no gain greater than having a (learned and obedient) son, no bliss greater than having (a loving and obedient ) wife, no closer friend than 'Dharma' and no sin graver than telling lies.

Laabha =  gain , to profit.          Anruta =  falsehood, lying, deceitfullness.           Paatak = sin, a wicked act, wrongdoing,breaking a law of one's religion.
Dharma =Righteous and pious behavior according to the tenets of one's religion, 

To day's Subhashit

विवाहकाले ऋतुसंप्रयोगे प्राणात्यये सर्वधनाSपहारे
विप्रस्य चार्थेSप्यनृतं वदेयुः पञ्चानृताSन्याहुरपातकानि

Vivaaha kaale rutusamprayoge pranaatyaye sarvadhanaapahaare
Viprasya chaarthepyanrutam vadeyuh panchaanrutaanyaahurapaatakani.

During the course of a marriage ceremony (in order of saving a marriage from breaking), at the time of changing weather, when there is grave danger of facing death, or there being the probability of losing ones' entire wealth, or for the sake of protecting a 'Vipra'   from harm, if one is forced to tell a lie, for these five actions he is not considered as having sinned (done some thing wrong).

Ritusamprayoge = change of weather.        Praanaatyaya = grave danger to life
Sarvadhanaapahaar = losing the entire wealth.      Anrutam = lie, a false statement.
Paatak = sin.  breaking law of ones' religiion.
Vipra = a  learned Brahmin.  (Brahmin is considered the highest and most revered caste in the caste hierarcy of Hindu Religion, because they are entrusted the job of a teacher and a preacher, performing religious rites and as a cousel to the King in the matter of enforcing rule of Law and Religion.

To day's Subhashit.

किं चित्रं यदि राजनीति कुशलो राजा भवेद्धार्मिकः
किं चित्रं यदि वेदशास्त्र निपुणो विप्रो भवेत्पण्डितः
तच्चित्रं यदि रूप यौवनवती साध्वी भवेत्कामिनी
तच्चित्रं यदि निर्दयोsपि पुरुषः पापं न कुर्यात्क़्वचित्

 kim chitram yadi raajjniti kushalo taaja bhaweddharmikah
kim chitram yadi vedashaastra nipuno vipro bhaweddharmikah
tacchitram yadi roop youwanvatee saadhwee bhawetkaaminee
tacchiram yadi nirdayopi purushh paapam na kuryaatquachit.

There is no reason to be surprised at if  a King expert in statesmanship is also religious ,and a brahmin well versed in Vedaa and shashtras is also a Scholar,  It is of course surprising if a young and beautiful woman proud of her youth and beauty is also religiously inclined and pious, and a very cruel person does not ever commit sins.

 Kim=  why.      Chitram = surprise.          Raajneeti = statesmanship.      Dhaarmika = religiously inclined
Ved Shaastra = religious texts of Hindus codifying their religion.   Pandit = A scholar     Tat =then
Kaamini = a woman.     Roop-yoywanvati = young and beautiful.   Nirdaya = cruel.    Paap = sin

To day's Subhashit.

स्वदेशजातस्य नरस्य नूनं गुणाधिकस्यापि भवेदवज्ञा
निजांsगना  यद्द्यपि रूपराशिस्तथापि लोकः परदारसक्तः

Swadeshjaatasya narasya noonam gunaadhikasyaapi bhawedavagyaa
Nijaangana yaddapi rooparaashistathapi lokhh paradaarsaktah.

A person living in his own country is ignored (does not get  recognition he deserves) ,even if  he possesses many qualities and virtues. Similar is the case of persons who are attracted towards others' women, even if they may be having a beautiful wife themselves .

Avagyaa = getting ignored, not getting due recognition.         Nijaangnaa =. ones' own wife .
Paradaar = other person's wife.               Aasakta = attracted towards

To day's Subhashit

अगाधहृदया भूपाः कूपा इव दुरासदा:            \
घटका  गुणिनो नोचेत्कथं  लभ्येत जीवनम्   ||

भावार्थ - एक सहृदय तथा कुशल राजा(शासक) एक गहरे कुवें के समान
अगम्य होता हैं | जिस प्रकार एक गहरे कुवें से पानी निकालने के लिय
एक घडे (बर्तन) तथा एक लम्बी रस्सी की आवश्यकता होती है उसी
तरह राजा की कृपा पाने के लिये भी योग्यता और उचित साधनों की 
आवश्यकता होती है |

(इस सुभाषित में एकशासक की तुलना एक गहरे कुवें से तथा उसकी कृपा
पाने के इच्छुक व्यक्तियों के कौशल की तुलना घडे और रस्सी से कर यह
तथ्य प्रतिपादित किया है कि राज्याश्राय पाने के लिये कौशल तथा उचित
साधनों की आवश्यकता पडती है | )

Agaadh hrudayaa bhoopaah koopaa iva duraasadaa
ghatakaa gunino nochetkatham labhyeta jeevanam

Benevolent and righteous Kings are not easily approachable like a deep well.  Just as one can not draw water from a deep well without the assistance of a long rope tied to a pitcher, tell me whether is it possible to obtain livelihood and benefits from the King without the ability and means to impress the King .

(Here by the use of similes the author of this Subhashit has compared the manipulative skills of a person to a pitcher and the inherent qualities in him to a long rope. The king has been compared to a deep well full of life giving water and the livelihood  obtained through the King's favor to water drawn from the well.)

Agaadh hrudayaa = kindhearted and righteous.        Bhoop = King .          Koopa = a deep well
Ghastak =  a pitcher ,        Gununo = skills.         nochetkatham =  tell me how ?
labhyate = gets ,                 Jeevanam = livelihood    

To day's Subhashit

विद्वान् संसदि पाक्षिकः परवशो  मानी दरिद्रो गृही
वित्ताढयः कृपणः सुखी परवशो वृद्धो न तीर्थाश्रितः |
राजा दु:सचिवप्रियः कुलभवो मूर्खः पुमान स्त्रीजितः 
वेदान्ती रहितक्रियः किमपरं हास्याSSस्पदम भूतले ||

भावार्थ - ,यदि  किसी सभा में विद्वान पक्षपात करने वाले हों, समाज के माननीय
व्यक्ति दूसरों के वश में हों, परिवार का मुखिया गरीब् हो, धनवान व्यक्ति कंजूस हो, 
दूसरों के आधीन व्यक्ति सुख के कामना करे, तथा वृद्धावस्था में कोई व्यक्ति तीर्थवास
करने का इच्छुक न हो,  और राजा अपने  ऐसे  मन्त्रियों पर  विश्वास  करे जिनका 
चरित्र संदेहास्पद हो , किसी  परिवार  का उत्तराधिकारी मूर्ख  हो , पुरुष स्त्रियों  के 
 वश  में  हों , तथा  एक  आचार्य (पुरोहित) को कर्मकाण्ड  का  ज्ञान न  हो , तो  इसमें 
कोई संदेह नहीं है कि ऐसे सभी व्यक्ति इस पृथिवी में हास्यास्पद ही कहलाते हैं |

Vidwaan sansadi pakshikah paravasho maani daridro grahee
vittadhyah krupanah sukhi paravasho vruddho na teertaashritah
Raajaa duhsachivapriyah kulabhawo moorkhh puman streejitah
Vedaanti rahitakriyah kimaparam haasyaaspadam bhootale.. 

i.e.  If  a scholar is not neutral and is partisan in an assembly, a respectable person of society is under undue influence of  some one, head of a family is very poor,  a rich person is a miser, a person enslaved by someone is happy , an aged  person who does not spend his last days in a religious place,a King who likes and relies on the advice of a minister who is of doubtful character, if the descendant of an illustrious family is foolish (and unlettered), if a husband is henpecked, if a Vedanti is not adept in performing various rituals, it is not unusual that all these persons are the objects of ridicule in this World.

Duhsachiva = an unscrupulous Minister,       Kulbhawo =The future head of a Family.
Vedaanti = an Achaarya  who performs various religious rituals (Kriyah)
Sansadi =An assembly,       .Krupan =  a miser.        Vittadhyah = a very rich person.
Teerthashritah=-  There was a tradition in Hindu religion that aged persons spent their last days in a religious place called a 'Teerth' e.g. Kaashi, Vrindavan and Haridwaar etc) which was termed as teerth -waas.   

To day's Subhashit.

नागो भाति मदेन कं जलरुहैः पूर्णेन्दुना शर्वरी
शीलेन प्रमदा जवेन् तुरगो नित्योत्सवेर्मन्दिरो

Nago bhaati maden km jalruhaih poornendunaa sharvari
Sheelen pramadaa jawen turago nityotsavermandiro.

i.e.  An elephant is appreciated for its strength, a water body (lake, pond) for its water borne vegetation (like lotus,grass), a night having full moon, a lady for her modesty, a horse for its speed and a temple for the religious celebrations held there every day.

Naag = elephant      Bhaati = gets recognition, appreciated .    
Mada = strength, in a state of excitation.             km =  a water body e,g, a lake, pond, river.  
Jalruha = water borne plants  e.g. lotus .       Pramadaa =  a lady      
Jawa =  speed             Turag = a horse                    Mandir = a temple. 

To day's Subhashit

सप्तेतानि न पूर्यन्ते पूर्यमाणान्यनेकश:
ब्राह्मणोSग्निर्यमो  राजा पयोधिरुदरं गृहम्

Saptetaani na pooryante pooryamaanaanyanekashah
brahmanognirryamo raaja payodhirudaram gruham

i.e.     These seven entities, namely (i) Brahmins  (ii) Fire  (iii) Yama   (iv) Raaja  (v) Ocean (vi) stomach and (vii) household,  never get filled or satiated in spite of repeated and continued efforts.

Brahmana = The topmost caste among four major casts in Hindu religion namely Brahmana, Kshtriya, Vaishya and Shoodra created according to the type of their work/profession. The main profession of bramhins in the past was to perform religious rites, work as a teacher and counsel, by accepting 'Dakshina' ( a sort of recompense for their services).
Agni = Fire.    Yama = A deity in Indian religion assigned the task of taking out  'Life' out of all living beings on the Earth according to their past and present 'karmas'
Payodhi = Ocean .          Gruham =  household (there is always unending desire for more and more things and amenities in a household).                   Udar =  stomach

To day's Subhashit

SATURDAY, 16 JUNE 2012

.
यस्य चाSप्रियमन्विछेत्कुर्यातस्य सदा प्रियं
व्याधो मृगवधं कर्तुं सम्यगायति सुस्वरम्

Yasya chaapriyamanvichhtkuryaatasya sadaa priyam
vyaadho mrugvadham kartum samyagaayati suswaram.

i.e. If a person wants to do harm to another person , he should always behave with him in a pleasing manner, just like a hunter sings nicely (produces sweet music) to attract a deer before killing him.

(There is a similar quotation in 'Ramcharit Manas' by Tulsidas - "चरइ हरित तृण बलि पशु जैसे " -'charai harit truna bali pashu jaise" meaning thereby that while sacrificing an animal it is worshiped by offering 'Puja' to it and is fed with green grass, which the animal eats with relish without knowing that it is going to be sacrificed shortly.)

To day's Subhashit.

राज्ञि धर्मिणि धर्मिष्ठः पापे पापाः समे समाः
लोकास्तमनु वर्तन्ते यथा राजा तथा प्रजा

Raagyi dharmini dharmishthh pape papaah same samaa
lokaastmanu vartante yathaa raja tathaa praja

If the Ruler of a  Country is religious and pious the subjects are also the same.   If he is sinful and wicked they too are sinful and wicked and if the Ruler is just and undiscriminating they are also like minded, thereby implying that the inhabitants of a Country are of the same temperament and attitude as that of their Ruler .

Raagyi = Raja,  King, the Rular of a Country.     Dharmini = religious and pious.
Paap = a sinful act not sanctioned by Religion and Law of the land.
Sama =  similar,  treating others without any discrimination.

('Yathaa Raja tatha Praja' is one of the oft-quoted  'subhashit' in Sanskrit and Hindi languages, implying thereby that people get the Government they deserve.)

To day's Subhashit

सद्भावेन जयेन्मित्रं  सद्भावेन  च बान्धवान्
स्त्रीभृत्यान  दानमानाभ्यां दाक्षिण्येनेतरं जनम्

Sadbhaawena jayen mitram sadbhaawena cha baandhawaan
streebhrutyaan daanmaanaabhyaam daakshinyenetaram janam.

 sadbhaawa = kindness, good behavior.                 Bhrutya = servant
Daan = giving charity.          Maan = giving respect/recognition
Daakshinya = expertness.        Itar = others.        Janam = persons

i.e.  one should win friends and relatives through kindness and good behavior, women and servants by recognising their services and paying them properly, and others through expertness (diplomatically).   

To day's Subhashit

मासं  मृगाणां  दशना गजानां  मृगद्विशाम्  चर्म फलं  द्रुमाणांम्
स्त्रीणां   स्वरूपं च  नृणां हिरण्यमेते गुणा वैरकरा  भवन्ति

Maasam mrugaanam dashnaa gajnaam mrugadwisham charm falam drumaanam
streenaam swaroopam ch nrunaam hiranya mete gunaa vairkara bhawanti

Flesh of deers, ivory tusks of elephants, skin of tigers and leopards, fruits of trees, beautiful appearance of women, gold possessed by a person, all these qualities (and specialities) instead of being beneficial to them tend to be inimical (harmful) to them.

Dashan = teeth                     Gaj = Elephant.         Mrugdwisham = tigers and leopards.    Charm =Skin
Nrunaam= persons             Hiranya = gold          Vairakaraa = inimical , harmful.

(Goats, buffaloes, cows and other animals are killed for their flesh, elephants are killed for getting their ivory tusks, lions, leopards and similar other animals are killed for their skin, the figure and beautiful appearance of women at times causes harm to them instead of being of any help, gold ornaments  or gold possessed by a person causes harm to him by being subjected to looting and theft. So all these attributes (gunas) instead of  being an asset  tend to create harm and even cause loss of life.)

To day's Subhashit

यशः पुण्यं कलत्राणि पुत्रोत्पत्तिर्निधिस्तथा
सुकृतादेव लभ्यन्ते न च पार्थ पराक्रमात

Yashah  punyam kalatraani putrotpattirnidhistathaa
sukrutaadeva labhyante na cha paarth parakramaat.
sons
i.e.  Fame, Punya, an obedient and loving wife,children and riches one begets as a result of good and philanthropic deeds done by him in his previous birth and not due to his own efforts.

Yash = fame                 Kalatra =  wedded wife
Punya = A concept of Hindu religion, which implies that if a person does good philenthropic deeds in his lifetime, he accumulates certain plus points called 'punya', which fructify generally during his next birth and bestow upon him all the comforts of Life.
Nidhi = a treasure,   riches.                     Sukrut = good and philanthropic deeds
Paarth = a person' name  (Arjun, the famous warrior was also known as Paarth)
Parakram = streneous efforts.

(The doctrine of  'Karma' is deeply embedded in Hindu Religion. Karma  means the act of doing various deeds and sukarma (su = good)     karma/kruta = deeds) means  good deeds,  which are rewarded by God in the next birth (in the present birth also at times) by giving all comforts of life, whereas 'Dushkarm' i.e. wrong deeds result in punishment by way of birth in a very low household or life form destined to struggle and face miseries throughout the life. )

To day's Subhashit

क्षान्ति  तुल्यं  तपो  नास्ति  न  तोषात्परमं  सुखं
नाSस्ति तृष्णापरो व्याधिर्न  च  धर्मो  दयापरः

Kshanti tulyam tapo naasti na toshaatparamam sukham
naasti trushnaaparo vyadhirna  cha dharmo dayaparah.

i.e. there is no 'Tapa' like forgiveness and no happiness of highest order other than being satisfied at whatever one possesses.There is no illness greater than having 'trushnaa' and no religious act greater than being kind to every body.

Tapa =  A process of willingly subjecting one self to rigorous discipline and renouncing luxuries of life to achieve other higher objectives like helping mankind, communion with God etc.
Kshanti = to forgive          
 Santosh (tosh) = a state of mind when a person is happy at whatever he has got and does not crave for more.
Trushna = insatiable desire to have more and more amenities and possessions

To day's Subhashit

कृतार्थः  स्वामिनम्  द्वेष्टि कृतदारस्तु मातरम्
जाताSप्यत्य पतिं  द्वेष्टि गतरोगस्चिकित्सकं

Krutaarthh  swaaminam  dweshti krutadaarastu maataram
jaatapyatya patim dweshti gatrogaschikitsakam.

i.e.    After getting full payment, the employer becomes unimportant to the servant, a mother becomes unimportant to the son once he gets married, a husband becomes unimportant to the wife once she begets a son   and similarly a doctor becomes unimportant to the patient after getting cured by him.

Dweshti = unimportant, insignificant,  enemy..         Daara = wife            Pati =  husband.
Apatya = son or a daughter.      Chikitsakam = vaidya , doctor .    krutaarth =after being paid the wages.
Artha = money   Kruta = done

To day's Subhashit.

पण्डितै  हि गुणाः सर्वे मूर्खे दोषाश्च केवलाः
तस्मान्मूर्ख सहस्त्रेषु प्राज्ञ एको न लभ्यते

panditai hi gunaah sarve moorkh doshaasch kevalaah
tasmaanmoorkh sahastreshu praagya eko na labhyate

i.e.  Those who are learned possess all the qualities (of head and heart), whereas those who are foolish have all the faults in them.This is the reason as to why among thousands of foolish persons not a single learned and intelligent person can be found.

Pandit = a learned person ,        .      Moorkh =  a person showing lack of ordinary sense and of weak mind
Praagya = a learned and intelligent person.

To day's Subhashit

संहतिः  श्रेयसी  पुसां  स्वकुलैरल्प्कैरपि
तुषेणाSपि  परित्यक्ता  न प्ररोहन्ति तण्डुला:

On being subjected to beating (harsh realities of life) righteous persons do not shed their intrinsic qualities even a bit (and come out more determined and purified) just like raw rice seed grains on being pounded shed only their husk and become refined  rice.

Sanhatih  = on being hit         Shreyasi = righteousnes
Tushena = husk (outer covering of a seed)           Tandula = rice

To day's Subhashit.

अन्यमुखे  दुर्वादो यः  प्रियवद्ने  स एव  परिहासः
इतरेन्धनजन्मा  यो  धूमः  सोSगुरुभवो  धूपः

Anyamukhe  durvaado yah priyavadne  sa eva  parihaasah
itarendhanjanmaa yo  dhoomah  so-gurubhavo dhoopah.

i.e.What a person considers as loose talk by others, when he himself indulges in such a talk, he considers it as a joke . Similarly smoke produced by burning of wood by others is considered as ordinary smoke but the same smoke if produced by him, he considers it as smoke by burning incense.

( The underlying idea behind this Subhashit is that there is a tendency among persons to justify the wrong doings done by them, whereas the same wrong doing done by others is not liked by them.)

Durvaad = loose talk                      Parihaas =  joke
Indhan = firewood             Dhoom =  smoke            
Aguru =  a herbal compound wehich produces smoke with sweet smell on burning. Incense sticks are made by coating its paste over a  bamboo strip. 

Comparison between Bhairavi and Komal Rishav Aasavari

There is some confusion about the Thaat of Komal Rishav Aasavari (KRA) and its close resemblance to bhairavi and Jogia. According to one opinion KRA is classified under Bhairavi Thaat, whereas some scholars consider it as a 'prakaar' (variant) of Aasavari. in this post i have tried to present the opinion of various scholars on the subject and general consensus arrived at.
Classification of Raags according to Thaat system was adopted in Hindustani Classical Music by Pt. V.n Bhatkhande on the pattern of 72 Melkartas of Carnatik system by adopting only 10 0f the Melkartas. The earlier Sanskrit Texts followed either Raag-Ragini system or Janak-Janya system. The disciples of Pt.Vishnu Digamber Paluskar still follow this system, notable among them being Pt.Vinayak Rao Patvardhan.
Pt.Bhatkhande and other scholars, prominent among them being Pt.Ramashrya Jha 'Ramrang' have classified KRA as a variant of Aasavari. Rules of both are the same except the use of komal rishav in KRA, which is more ancient and has the backing of old Sanskrit Texts. Aasavari with shuddha rishav is an outcome of khyal style of singing which is now more prevalent now and has now relegated KRA to an 'aprachalit raag'
The change of r into R is perhaps due to the demand of fast taans in khyal singing, as it is rather difficult to do fast taans with the use of r e.g. in a fast taan S' n d P m g r S Bhairavi will appear, which is not the case with slow pace of Dhrupad Style.
So Bhairavi and KRA have the same swaras in avaroha, except that in KRA g and n are varjit in aaroha, but are differentiated by their chalan. In place of S' n d P m g r S we use m P d n d m g r S or d m P d n d m g r S. To further differentiate with Bhairavi P is used more like d m P d m g r S besides mP d m P g.
Pt. V.R.patvardhan has classified Aasavari and KRA as two separate raags and has remarked that the chalan of KRA is like Aasavari except that r is used in place of
R. He has classified Aasavari as a Janak Raag and KRA as a Janya Raag.

To day's Subhashit.

गम्यते  यदि  म्रगेन्द्र  मन्दिरम  प्राप्यते  करि  कपोल  मौक्तिकम्
जम्बुकालय  गते  च  प्राप्यते  बच्छ पुच्छ खर चर्म  खण्डनम्

Gamyatey  yadi  Mrigendra mandiram prapyate kari kapol mauktikam
Jambukaalaya gatey cha prapyate baccha puccha khar charma khandanam.

i.e.  If one visits the den of a Lion he will find the pearl of an Elephant's head, but if he visits the lair of a Jackal he will find there the tail of a calf , the skin and bones of an Ass .

Mrigendra =  King of beasts i.e.a Lion.      Kari =  Elephant .     Mauktik = Pearl
Jambuk = A jackal.       Khar = a donkey      Charma = skin    khandanam = bones

(In Hindu mythology it is believed that inside the skull of an Elephant a pearl like substance is found which is termed as 'Gaja Mauktik' i.e. a pearl found inside an Elephant's skull.  The underlying idea behind this Shloka is that if a person visits the house of an illustrious person he will find many valuable things, but if he visits the house of an ordinary person he will find things which are very insignificant , ordinary or even useless.)    
.

To day's Subhashit

उद्योगः कलह: कंडू-द्यूतं  मद्यम  परस्त्रियः 
आहारे  मैथुनं निद्रा  सेवनातु विवर्धते .

Udyogah kalahh kandoordyutam madyam parastriyah
Aaharo maithunam nidra sevnaatu vivardhate

i.e.  Enterprise, disputes,  scabies ( a skin disease causing itching), gambling, drinking liquor, extra-marital relations, eating, sexual intercourse, and sleep, all  these tend to increase if  indulged without proper control.

Kandu = A skin disease causing itching .     Dyoot = gmbling .   Parastriyah = indulging in extra marital relations,      Madyam  =   liquor.      Maithuna = sexual intercourse         Nidra =  sleep           Vivardhate  =  increases 

To day's Subhashit..

Drishtipootam nyasetpaadyam vastrapootam jalam pivet
Satyapootam vadedvaakyam manahpootam samaacharet.

दृष्टिपूतं  न्यसेत  पाद्यम्  वस्त्रपूतं जलं  पिवेत
सत्यपूतं  वदेद्वाक्यं  मनःपूतं  समाचरेत

i..e.  One should move forward after properly scanning the path ahead with his eyes, should drink water after filtering it with a piece of cloth,  should speak after ascertaining that he is speaking the truth and should behave with others after purifying his heart  from all prejudices and malice.

Poot  = The process of purifying any thing by removing the impurities in it.

( I am sorry that the transliterating software is still malfunctioning and hence I am unable to post the 'shloka' in Sanskritam script.)

Similarity between Jogia and Komal Rishav Aasavari

Now coming to the question of similarity between Jogia and Komal Rishav Aasavari (KRA), Shri Bhatkhande has classified Jogia under Bhairav Thaat. According to him its structure resembles with Raag Saveri under Carnatik System except that in Saveri G is used in avaroha, which is vrjit in Jogia both in aaroha and avaroha. In Jogia n is at times used in avaroha as d n d .
There is no mention of Joghia in old Sanskrit Texts. Its aaroha-avaroha is S r m P d S' - S' n d P, d., m r S.
Vadi  -m     Samvadi  - S        r >m and d>m sangiti is  very important
Now a days in practice singers mix Aasavari while singing Jogia. Although Aasavari in its present form uses shuddha rishav, in old Sanskrit texts it has komal rishav and has been classified  under Bhairav. So Jogia and KRA can easily mix with each other.  S r, r m m P, d S' aaroha can be done in both the above raags but avaroha will be different as gandhar and nishad are komal in Aasavari. Komal nishad is also used at times in Jogia as mentioned above.
Pt. Vinayak Rao Patvardhan has classified  Jogia as Jogi Aasavari as a mishra Raag using both forms of  R G N d and S P with Jaati as audav sampoorna.  Aaroha-avaroh --S r m P d S'  - S' R' n d P, d P m g r S    Vadi -S     Samvadi - P
     So it is inivitable that in  Jogia we may get glimpse of Komal Rishav Aasavari.
There is another Raag known as Gunakri (some call it Gunkali also) with Aaroha like Jogia but in avaroha n is also varjit. It is sung with Bhairav ang and in slow tempo and can be easily differentiated from Jogia. Its vadi and samadi are d and r respectively.

To day's Subhashit

Dhiggraham grahini shoonyam dhigkalatr- maputrakam

Dhikputramavineetam cha dhigjyotish-majaatakam.

धिगग्रहं ग्रहिनी शून्यं धिक्कलत्रमपुत्रकं
धिगपुत्रमविनीतं च धिग्ज्योतिशमजातकं


 i.e.    A household without a wife, a woman who can not beget a son, a son who is arrogant and discourteous and a jyotishi (astrologer) who has no command over astrology, all these persons are despicable.

Kalatra = a woman        Grahini = Wife        Avineet =  arrogant and discourteous.
Jaatakam = the art of Astrology i.e.predicting the future of a person, unlike Astronomy i.e. the science of movement of planets in the universe.

To day's Subhashit.

नास्ति क्षुधा समः दुक्खं नास्ति रोगः क्षुधा समः
नास्त्याहार समं सौख्यं नास्ति क्रोध समः रिपुः

Naasti  kshudhaa samam dukkham  nasasti  roagah kshudhaa samahh

naastyaahaar samam saukhyam  naasti krodh samo ripuhh.

i.e.  There is no sorrow equal to being hungry and no illness equal to hunger. There is no bliss fullness more than  having good food and there is no enemy bigger than anger in a person.

To day's Subhashit.

Daatavyam  bhoktavyam  sati vibhawe sangraho na kartavyahh

Pashyedam Madhukarinaa sanchitmartham hasrantyaney.

दातव्यं  भोक्तव्यं  सति  विभवे  संग्रहो न  कर्तव्यः
पश्येदं मधुकरिणा संचितमर्थं  हरिष्यन्ते

i.e. One should spend  his wealth either by giving it as charity or for his own consumption. His duty is not to accumulate wealth just for the sake of accumulation and take a lesson from the fate of honey bees,whose collection  of honey is plundered by others.

Sati  = giving on charity

Vibhava  = wealth

Madhukarinaa = honey bees