Chapter I

Introduction to Indian Classical Music & Emergence of

Gharanas

Sound (Naada) is known to be the core of the procedure involved in creation 1. The Hindu
Om is an embodiment of the essence of the Universe and a sacred syllable. It is the sound
made by the atoms and the music of the spheres - and sound is considered to be a
representation of the most ancient energy that binds the material world together. Nada
Brahma is a very ancient word in Indian spirituality, which also refers to India's great
Raga/Classical or the Art music. It is worth mentioning that, Indian music has been
regarded as a spiritual science as well as an art, a means to enlightenment since the
ancient times. The recital and chant of mantras has been a core element of Vedic ritual
over the centuries. In Indian philosophy, the ultimate objective of human existence is
Moksha, liberation of the soul from the cycle of life and death, or spiritual enlightenment;
and Naadopasana (literally, the worship of sound) is taught as an important means of
aspiring toward this goal. Aanand, the highest musical experience is termed as divine
bliss, and music is considered as the highest and the easiest medium to achieve it. This
devotional approach to music is an important characteristic of Indian culture.

Indian music has evolved through very complex interaction between various peoples of
diverse races and cultures over several thousands of years. Indian musical tradition is
such where improvisation is given highest importance, and written notation of the music,
when used, is just skeletal, the music of past generations is lost forever. It is a pity - and a
fact - that the history of music was hardly ever written as a history of musical ideas. India
and its culture were dominated by a full-fledged oral tradition spanning a sizable period.
Therefore, even indirect proof is only very rarely available. However, references to music
from ancient scriptures, creations of the aesthetical ideas, and depictions and written
discussions of musical instruments can offer clues. In rare cases, an ancient musical style

1
Mandukya Upanishad , reference viewed on Website: www.hinduwisdom.info, on 9th Sept., 2009 &
Hume, Robert, 13 principle Upanishads, Page. 303

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may have been preserved in an intact oral tradition. Musical notes or the structure of the
ragas, as we know them today, probably originated in the Sam-Vedic times. The music
of India has a longer history than Indian classical music. Indian classical music is an
important phase in the evolution of music in India, which came very late, in a relative
chronological sense. Before bringing up Indian classical music, it is important to refer to
the earlier periods of the history of Indian music, which are chronologically categorized
as follows:

1. 2500-1500 B. C. Indus Valley Civilization

2. 1500-500 B. C. Vedic Period
3. 500-100 B. C. Buddhist, Jain and Mauryan periods
4. 100 B. C. -A. D. 300 Invasions and Upheavals
5. A. D. 300-600 Gupta Period
6. A. D. 600-1200 Medieval Dynasties
7. A. D. 1200-1500 Delhi Sultanate
8. A. D. 1500-1700 Mughal Period
9. A. D. 1700 onwards Modern period

Thus, the journey of Indian music spans a period of over 4500 years, starting from Indus
Valley Civilization to the modern period.

Not much is known about the period of Music in the Indus Valley Civilization. Some
musical instruments are identified from small terra-cotta figures, a two stringed
instrument from Lothal and the famous bronze statue of a dancing girl from Mohenjodaro
suggests prevalence of dance, and vocal and instrumental music.

During the Vedic period, the Saama music was developed. In it, recitation gradually
evolved to the use of one, two, three and finally seven notes. In the Saam music, notes
progressed in descending order. Saama music relied on hymns taken from the Rig Veda.
An interesting view is that popular, non-Vedic tunes were accepted and used to compose
Saama chants 2.

2
Ashok Da. Ranade, Hindustani Music, page 15.

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There were two kinds of music in the Vedic period. 1. Laukik (Folk) Music 2. Vedic
(Sacred) Music. Entertainment was the purpose Laukik music. There were various forms
in the folk music such as Narashansi, Gatha and Raibhi. However the information
available about these forms is very little. The oldest form of music is considered as
'Saam Music', which was the Vedic music. In spite of it being the sacred and devotional
one, deep thought on music can be seen in it.

1:1 Special Features of Saama Gaayan

The following are some special features of Saama Gaayan:

1. Saama has a well-defined structure. It is made of five parts, including Prastav,

Udgeeth, Pratihar, Upadrava and Nidhan. It shows that the tradition of dividing a
musical composition into various parts for musical purpose has existed since Vedic
period.

2. Saamas are set to various meters. Each line of Saama is made of groups of a specific
number of letters. (There are three groups, with eight letters each group e.g. Gayatra: 8-
8-8) Thus, the bars or the 'Khand' exist in the same in the form of groups of letters. When
the lines of equal time duration and intervals (the Chhandas or meter) are repeated, the
cycles or 'Avartanas' (cycles) are created in Saama. Thus, the 'Taal' in Hindustani music
arises from the meters in the Saama.

3. In the 'Upadrava' part of the Saama, the Saama is sung with variations and Avrittis
(repetitions). The basic principle employed in the modern vocal form is "To set up a
framework with the help of swara(notes), pad(lyrics) and laya(rhythm) and then make
possible creative variations in it" is the basic principle employed in the modern vocal
forms. The origin of the principle is in the Saama gaayan.

4. 'To make use of meaningless syllables for Aalaap" is a characteristic of Saama gaayan.

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These syllables are known as 'Stobha'. Thus the tradition of using meaningless syllables
for musical purpose exists since the Vedic period.

It is safe to assume that sophistication and documentation in Indian Music started in the
Vedic period. The Buddhist, Jain and Mauryan periods were dominated by Bharata's
Natyashastra (200 BCE and 200 CE). Though Natyashastra is dedicated to theatre, it
refers to a musical culture of considerable variety, significance and sophistication.
Chapters 28 to 34 show how over the centuries it has worked as a major force in shaping
musical conception, presentation, theorization as well as reception/perception in India.
The word raga does appear in Bharata's Natyashastra, and a similar concept did existed
during that period of time.

1:2 Vocal Genres of the Natyashastra Period

After the Vedic period, ideas such as Murchhana, Taal, Gandharva, Jati evolved through
the work of the musicians. In the Purana period, a song with literary meaning was known
as 'Sangeet'. A song with no literary meaning was known as 'Nirgeet' and a song which
had a combination of meaningful and meaningless syllables was known as 'Bahirgeet'.

1:2:1 Jati: A group of songs that have similar characteristics and follow certain rules is
known as Jati. Graha, Ansh, Nyas, Apanyas, Alpatva, Bahutva, Mandra Tar, Odavatva
and Shadavatva are known as Jati Lakshanas- the characteristics of the Jatis. These
decide the rules of the Jati.

1:2:1:1 Characteristics of Jati

1. Jatis have a very well organized and knit structure. Padakshara(letters-syllables

of the poetry), Layaghat(stresses in the rhythm) and Swara(Notes) are bound to
each other in one-to-one proportion. This kind of composition is also seen in the
Dhrupad-Dhamar and Khayals in Jhaptaal, Rupak in the modern period. A jati is
made of four parts known as 'Vidari'. Thus the idea of dividing a composition into

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 various parts of musical purpose is seen in Jati.

2. Like the Saama gaayan, a song of Jati is sung with various varieties making use
of Padageeti. With the help of Padageeti, variations and different patterns of
swara(notes), laya(rhythm) and pada(poetry) can be created. Different kinds of
'Tihaai' are shown in the padageeti. Thus the style of Jati Gaayan is like the style
of Dhrupad gaayan in the modern period.

1:2:2 Saptageeta

There were several kinds of songs in the Natyashastra period known as 'Saptageeta'.
These songs had a very tangible structure, as the Laya or 'rhythm' was the most important
element of these songs.

1:2:2:1 Characteristics of Saptageeta

• A combination of meaningful and meaningless syllables is seen in these

songs. The meaningless syllables are related to the sounds of musical
instruments such as Jhanjh, Mridanga etc. The vocal forms such as Trivat,
Chaturang in the modern period also consist of these kinds of syllables.

• Each of the saptageetas consists of at least two Taalas. Different parts of the
song are set to various Taalas. Thus the origin of the 'Taalmala' in the modern
period is Saptgeeta.

• To sing aalaap with Taal within a song is a characteristic of Saptgeeta. The

aalapi in the Saptgeeta was at a primitive stage. It was later developed

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 separately in other musical forms, which gave rise to 'Rupakalapti' in the
prabandhas.

• After singing a song from the saptageetas, another song known as 'Chhandak'
is sung to reach the climax. This song is set to either of the Chatchatputa or
Chachaputa Taal, which have eight or sixteen and six or twelve matras
respectively. The idea of singing Chhota Khayal in faster tempo and set to the
Talas like Tritaal and Drut Ektal (as a climax) after the Bada Khayal has been
originated from Çhhandak'.

1:2:3 Dhruva
Dhruva was the vocal form in the Natyashastra period, which gave importance to the
literature and emotions. In the Dhruv swara, pada and laya are closely related to each
other. They are based on the Jati and Marg tall such as Chatchatputa, Cachaputa etc. In
the post Natyashastra period, various ragas were created by liberalizing the rules of the
Jati and various Taals were created known as 'Desh Taal'. The Dhruva composed in
these Ragas and Deshi taalas might have been called the "Dhruva Prabandha" in the
post Natyashastra period.

1:3 Dattilam: Gandharvashastra: Moving Toward Raga

The music of ragas, as we know it today, is the result of a long process of development in
musical thinking that aimed to meaningfully organize melodic and tonal material. A
landmark step toward the evolution of the raga was when Saama-gayan gave way to
Gandharva gaan as the mainstream of the sacred music of India. Dattilam, dated roughly
400 AD, is the main text for this music. This text discusses parent tonal frameworks
(Grama), the 22 micro-tonal intervals (Shrutis) placed in one octave-space, the process of
sequential re-arrangement of notes (murchhana), and the permutations and combinations
of note-sequences (tanas). Dattilam also describes the 18 jatis which are the fundamental

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melodic structures for the jati-gayan. The jatis have 10 basic characteristics, which
closely resemble the structuring and elaboration of the contemporary raga in Hindustani
music. The names of some jatis such as andhri, oudichya may reflect their regional
origins, as do the names of many Hindustani ragas today, e.g. Sorath, Khamaj, Kanada,
Gauda, Multani and Jaunpuri. Jati-gaayan was entirely pre-composed. However,
Hindustani music stressed improvisation, which completely changed its nature. But the
approach and concepts of Dattilam made the transition from sama-music to the
contemporary raga-music significant and smooth.

During the period of invasions and upheavals, the most important work was done in
Brihaddeshi (The Great Treatise on the Regional) by Matanga. (6th to 8th century). It
deals exclusively with music 3. Matanga first defined raga in a technical sense as "that
kind of sound composition, consisting of melodic movements, which has the effect of
coloring the hearts of men." This definition remains valid today. Before the evolution of
the raga concept in Bharata's time, Jaati tunes with their fixed, narrow musical outlines
constituted the mainstay of Indian music. These were only simple melodic patterns
without any scope for further elaboration. It was out of these Jaati tunes that a more
comprehensive and imaginative form was evolved by separating their musical contents
and freeing them from words and metres 4. Brihaddeshi, by Matanga was the first work to
describe music in the period after Bharata, before the advent of Islam began to influence
music. Matanga probably hailed from south India. Brihaddeshi is the first major and
available text to describe the raga, which has been the central concept in Indian art music
for centuries. It also introduced the Sargam(notations), or notation in the names of notes.
In Matanga's discussion of musical scales and micro-tonal intervals, he clarifies what
Bharata had said in the Natyashastra. One of Matanga's major contributions is his
scholarly focus on the regional element in music. 'Deshi' has to be understood in contrast
to 'Margi' music, which is sacred and pan-Indian in its scope. According to Matanga,
"Deshi is that which is sung voluntarily and with delight and pleasure by women,
children, cowherds and kings in their respective regions". Different styles employed in

3
Ashok Da. Ranade, Hindustani Music, page 18
4
India: A synthesis of cultures– by Kewal Motwani p. 78-95

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singing Deshi music were called 'Swara Geeti'. Through the blending of these
swarageetis the Jatis, new melodies which were called Raagas. The vocal forms which
were being sung in various societies were called 'Prabandhas'.

During the Gupta period, Nanyadeva's Bharatabhashya deals with Jaati Sangeet. Until
then, there is no indication of Islamic musical influence. His commentary is full of
technical and musicological items pertinent to Indian classical music. Nanyadeva has laid
down Rasa-Swara equations for the intervals of various notes.

1:4 The Islamic Political scenery in India:

Hindustani art music began to evolve after pre-medieval Indian music passed through
certain stages of transformation and development till the beginning of the 11th century.
Many Indian and non-Indian cultures took an active part in this transformation. Around
the 9th century, the Sufis secured a firm foothold in India with their great love for music
and acceptance of many indigenous customs. The followers of Nizamuddin Chishti (1324
AD) included the seasonal 'Basant' and 'Rang' celebrations in their religious practices.
Not only that but during the time of Kaikubad (1287-1290 AD), the Persian and Hindi
songs found a very respectable place in performances. The arrival of Islam at the end of
the 12th century brought Persian music and culture with it. Thus ultimately, it became an
inextricable part of the Indian cultural ethos.

Jaideva was a composer and saint poet of the Vaishnava sect. His work in the Bhakti
movement was pioneering. In the Bhakti movement, as in Indian classical Music, songs
and amalgamated presentations, using elements of speech, dance and drama, played a
major role in spreading and propagating ideas in art and music. Jaideva popularized the
mythological Dashaavatara, the ten incarnations of Lord Vishnu in another composition,
Dashakritikrite. The tradition of repeating Sthayi (Refrain) of a song after each verse of
the song (such as Antara, Sanchari, Abhog etc.) was started by him. Earlier it used to be

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a presentation of songs 5. The songs in Gita Govinda are known as 'Ashtapadis', and the
raga forms employed are somewhat various from those of the present time. It is divided
into 12 cantos, and there are 24 songs set to 12 classical ragas and five Taals.

1:4:1 The Sultanate of Delhi:

1:4:1:1 Amir Khusro

In 1262, when he was nine years old, Amir Khusro began to compose poetry and did so
in many languages. He is supposed to have enriched or invented Qawwali, Qasida,
Qalwana, Naqsh and many others forms of music. The Ragas like Zilaf and Sarparda are
also related to Khusro and considered as his own creations. His stay in Multan brought
him in contact with Persian music, while his visit to Bengal exposed him to the music of
the Vaishnavite tradition. During his time, in the court of the ruler Kaikubada, the
Avadh-based music and musicians had already secured a firm grip in Delhi. The number
of various patrons that Khusro had, and the places he worked in, enabled him to get
exposed to and assimilate diverse musical influences. Khusro is said to have created a
new system of musicology, called 'Indraprastha Mata' or 'Chaturdandi Sampradaaya'.
The two specific musical genres of 'Tarana' and 'Koul', were brought into circulation and
popularized by Amir Khusro. These genres complemented the prevalent array and range
of musical forms. This only served to reinforce the fact that Khusro's Indianization of the
Islamic musical tradition complemented the Hindu tradition.

The periods of Medieval dynasties and Delhi Sultanates boast of Sangeet Ratnakara (c.
1247), an astonishingly comprehensive work on music. Sangeet Ratnakara treats themes
fundamental to music of India as a nation passing through a period of all-embracing
socio-political changes. The work has seven chapters dedicated to Swara-notes, Ragas,
Prakirnaka-miscellaneous, Prabandha-compositional genres, Tala-rhythms, Vadya-
instrumental and Nritya-dance. The mention of names of ragas such as the Turushka Todi
and the Turushka Gaud in this text show the percolation of the Islamic influence into

5
Interview of Hemant Kothari on 18th January, 2012.

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Indian music. Sharangdeva's Sangeet Ratnakara laid stress on the ever-changing nature of
music. The role of the regional influence was increasing very much which was resulting
into the complexity of the musical material. Therefore there was an urgent need to be
systemize it again. Sharangdeva is firmly entrenched in the prevalent musical practices of
his time. His stress is consistently on the 'lakshya', the music 'in vogue' or which was
prevalent as against ancient music.

During the Muslim invasion, Indian Music was segregated into North Indian Hindustani
Music and Carnatic Music. However until then 'Sangeet Ratnakar' was considered as a
base and supporting work for both these streams. 'Sangeet Ratnakar' of Sharangdeva is
the seminal work that both traditions commonly accepts it. Till this time, the concept of
raga was firmly established. This musicological treatise is so highly regarded that the two
major streams and systems of Indian classical Music, the Hindustani and Carnatic, try to
draw their basic concepts to it.

1:5 Sangeet Ratnakar period: Concept of Prabandhas and its various forms:

The term 'Prabandha' is explained in Sangeet Ratnakar as "A composition which is

bound by Dhatu and Ang". Dhatu means the limbs or parts of a musical composition such
as Sthaayi, Antara, Dhruvpad etc. Ang means the various elements that comprise the
Prabandha such as swar, taal, paat, birud etc.

1:5:1 Special Prabandhas in Sangeet Ratnakar period:

1:5:1:1 Dhruv Prabandha:

This prabandha is made of four parts such as Udgrah, Dhruv, Antar and Abhoga. Each
line of this prabandha is made of a fixed number of letters. Thus, a composition set to
meter is a characteristic of Dhruva Prabandha. It is very important to recite Dhruva
Prabandha with emotions. The Ragas chosen for the singing are supposed to create
various moods. Thus qualities of Dhruva Prabandha match with the characteristics of
'Dhruva' of Natyashastra. It is also akin to today's Dhrupad. Dhrupad also is made of four

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important elements which were known as Udgrah, Dhruv, Antara and Abhoga in
fifteenth century. Compositions of Dhrupad are set into meters and Dhrupad is
considered as very emotional vocal form. Thus there is a connection between Dhruv-
Dhruv Prabandha and Dhrupad.

1:5:1:1:1 Dhruva literature

Here one can see the use of various rasas, i.e. moods. Like the Veer rasa, or shringaar
rasa. In fact it was an all-inclusive literature.

1:5:1:1:2 Compositions

The compositions had 4 parts, namely Udgraaha, Dhruva, Antara, and Aabhog.

1:5:1:1:3 Singing Style

Rasa creation was the main intention. Along with that use of Raga, Varna and alankaar
can be seen here.

1:5:1:1:4 Taal

The rhythm cycles employed in this particular kind of Prabandha gaayan were taals such
as Aditaal, Kridataal, pratimeth, ektaal etc.

1:5:1:2 Roopak Prabandha 6

6
website: http://www.shadjamadhyam.com/prabandha_concept, as seen on 15th Jan, 2012

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Singing Raag Sangeet using a composition (poetry or lyrics) is called roopakaalapti. The
song is paused in between to sing the aalap. Here one can see the similarity between
Khyaal and Roopak aalapti. The Roopak prabandhas are employed for the recitation of
Ragas. There are mainly two styles of singing the Roopak prabandha.

1:5:1:2:1 Bhanjani style

The text of the prabandha is sung in various ways making use of swara and laya. If a
part of prabandha is sung with varieties, it is known as 'Sthay Bhanjani' and if the
complete prabandha is sung with the 'Swaroop-roopantara' in saama gayan and Patgeet
in the Jaigayan. It can be said that the 'bol-ang' employed in Dhrupad or Khayal in the
modern period is derived from the Bhanjani.

1:5:1:2:2 Pratigrahnika style

Here, aalap are sung in various parts of the prabandha. In the first part, aalap is sung,
which in accordance with this part and again that part is recited. This procedure is
repeated several times to show the melodic beauty of a raga. Then the next part of the
prabandha is sung, suitable alap is sung and that part of prabandha is repeated. This is
known as Pratigrahnika which is a basic principle of Khayal gayaki.

1:5:1:3 Tribhangi - Chaturmukh and Kaiwad Prabandhas

In the above prabandhas, various combinations of the elements such as swara, pad and
pat are made. These prabandhas are the origin of the Trivat and Chaturang in the modern
period.

1:5:1:4 Chachchari Prabandha

This prabandha is related to the Holi festival. It is erotic. The raagas employed for this
prabandha are akin to raagas such as Dhani, Tilang, Khamaj in modern period. The
'Chachchari taal' employed in this prabandha is akin to Deepchandi or Dhamar in the
modern period. The 'Kreeda' taal employed in this prabandha is akin to Dadra in modern
period. Thus Chachchari prabandh may be the origin of light classical forms in the

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modern period. Shringaar Rasa creation is the highlight of this Prabandha. Here the
Chachari Chanda has sixteen beats.
1 | 2+1+1 | 2+1+1 | 2+1+1 | 2+1+1 | 2+1+1 = 16

Later on, from these, Sixteen-beat taals such as teentaal, adhdha tritaal etc. came into
being.

There were a few Prabandhas with just two dhatu, Udgraaha and Dhruva and some with
the literature in praises of brave army men, such as today's Povada from Maharashtra
(from folk music) and a few Prabandhas such as Dhaval Prabandha that was sung at
auspicious occasions such as the wedding ceremony.

During the same period, Vidyaranya in "Sangeet Samaysaara" systematized the Raga-s in
fifteen Mela-s, which is the precursor of the Thaath system popularized by V. N.
Bhatkhande in modern period.

1:5:1:5 Chaturmukha Prabandha

This is akin to the Chaturanga that we see today. Meaning there are lyrics, sargam, bols
of Tabla/ percussion instrument, and a part of taraana.

1:5:1:6 Vartani Prabandha

Here one can see the use of swara, hence akin to the sargam geet.

1:5:1:7 Tribhangi Prabandha

Comparable to the Trivat.

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1:5:1:8 Shrirang Prabandha
There is use of four Taals and four various Raagas.

1:5:1:9 Kaiwaad/karpaat Prabandha

This category includes various kinds of songs-the geetas.

1:6 Mansingh Tomar

Raja Mansingh Tomar of Gwalior (1486-1516 AD) was the very important dynamic force
behind introduction and consolidation of Dhrupad, a genre of Hindustani music that
enjoys highest esteem even today. Another very important fact was, he replaced
traditional Sanskrit texts used in Music by Hindi. He is also credited with composing
three volumes of songs: (i) Vishnupadas (songs in praise of lord Vishnu), (ii) Dhrupads,
and (iii) Hori and Dhamar songs related to Holi. Mansingh's support gave pride of place
to these genres. He also thus related music to the lives and language of the laymen and
the masses. He was a very generous patron of the various arts and music in particular.
Musicians from both the communities of Hindu and Muslim were employed at his court.
With the help of the talent available in his court, he initiated a major project to
systematizing the music that was prevalent. It was this project that resulted in the creation
of that comprehensive treatise on music in Hindi, 'Mankutuhal' which is a very relevant
and important document to understand the music of that period .

Thereafter, in the Mughal period, over time several artistes, authors made invaluable contributions in the
field of music. Also, in the 250 years after the Bhakti Movement, invaluable work was done through the
various sects. Vallabhacharya’s Pushtimarg sect did amazing work through Pushti or Haveli Music in the
area of Indian classical music. Along with practiced music, it also laid stress on the musicology aspect,
giving rise to several works. A description of the scholars of other sects and their work is not given here
because it will be only proper to focus on the part of history involving Khayal gayaki and Dhrupad before it.
From this angle, Raja Mansingh Tomar is an important link. Today’s Dhrupad can be linked to his time. His
contemporary, Swami Haridas was a prominent exponent of this style of singing. It is an accepted fact that

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Khayal gayaki was born of Dhrupad gayaki and Dhrupad is the complete support of today’s Khayal
gayaki. It can be said that, the journey of the genres, from Prabandh to Dhrupad and there after Dhrupad to
Khayal is a history of about 1,000 years.

1:7 Dhrupad and its emergence

It is important to take account of Dhrupad because the Khayal was the next step of evolution in Indian
classical Music after Dhrupad. Dhrupad came into existence in the 14th century. Legendary Gopal Nayak,
Baiju Bawara, Swami Haridas and Tansen are considered to be its main exponents. The earliest source
that mentions a musical genre called Dhrupad is Ain- i-Akbari of Abu Fazl (1593).
Later works attribute much of the material to musicians in the court of Mansingh
Tomar (1486-1516) of Gwalior. In these accounts from the court of Mughals, the genre of
Dhrupad is portrayed as a musical form which is relatively new; and according to Sanyal,
most sources agree that Dhrupad owes its origin to the court of Man Singh Tomar 7. There
is reference to Dhrupad in Bharat's Natya Shastra, commonly dated to the 1st century
AD, and even in Sangit Ratnakar, a 13th century text, taken as authoritative. Ravi
Shankar states 8 that the genre appeared in the fifteenth century as a development from
the prabandha 9, which it replaced. Under Mughal rule it was appropriated as court music.

The Dhrupad is an offshoot of the "Saalag Suda Dhruva Prabandha". The Dhrupad was evolved from it,
because it was in this that the Antara was used. The words Saalag and Suda are related to Ragas and their
accompanying Talas. Dhruva is repetition or a constant portion. It was repeated each time after completing
the various parts of the Prabandha. In a way, it is 'Sthayi" of today's Dhrupad. There were two kinds of the
Gaana or singing: Anibaddha gaana-i.e. modern Aalap rendered before singing the Dhrupad and Nibaddha
gaana-is governed by specific Talas. The same system is followed in the Khayal genre as of today.
In the course of evolution of our music, one finds the divergence of theory and practice constantly increasing.
Musicians of Persia and other lands who took to practicing our music were unacquainted with the Sanskrit

7
Sanyal, R & Widdes R., Dhrupad: tradition and performance in Indian music, Volume, Ashgate, 2004,
page 45.

8
Shankar Ravi, Raga Mala, Welcome Rain Pub., 1999
9
Gautam, M. R., the Musical heritage of India, Munshiram Manoharlal Publishers, New Delhi. 2001. page
39

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terminology, but were excellent performers as they had mastered our music. Some of the great local
musicians were converted into Islam, and this resulted in their moving away from Sansrkit and Shastraika
Traditions. The result was that the old significant Sanskrit terms, which were highly technical and lucidly
defined the various Kriyas, gradually disappeared and were replaced by ordinary colloquial words which,
while signifying the particular variety of musical rendering, were inartistic and inadequate. The Prabandhas
went out of vogue because of its hidebound rigidity. The Dhrupad was also found to be too exacting in its
adherence to the structure, Taal metre and words. The emergence of Khayal was inevitable.

1:8 Tansen, Court of Akbar and Muslim influence on Music

Tansen, the legendary musician was from Gwalior. He found a very highly regarded
place at Akbar's court, had his early training in the school founded and patronized by
Raja Mansingh Tomar, the ruler of Gwalior. Among the many works attributed to him are
a treatise named the 'Raga Mala', many 'Dohaas' describing the 'Lakshanas' or the
attributes of Ragas, 'Sangeet Saar', 'Shri Ganesh Stotra' and a few more. As mentioned by
some musicologists and scholars, Tansen reduced the 4000 Ragas and raginis prevailing
in his time into a system of 400. He also reduced 92 existing Talas to 12. He is said to
have created many ragas such as 'Miyan Malhar' and 'Miyan ki todi'. Tansen's Senia
gharana divided into two streams. His elder son Bilaskhan headed the Rabab-players
gharana and his second son Suratsen the sitar-players gharana. In the court of Akbar,
there were numerous musicians in the court, Hindus, Iranis , Kashmiris and Turanis, both
men and women. The musicians came from far and wide, and the music was rich and
varied. Akbar's court was witness to a complete fusion of the Persian and Indian music
systems.

1:9 The influence of Islam on music

India in the sixteenth century was politically and geographically fragmented. There were
also multiple cultural forces at work. More than nine rulers vied with each other to
promote their own respective court cultures. Commoners were allowed freedom in
matters such as religion. In various courts a sophisticated court culture evolved and
crystallized. This enabled the emergence of a chunk of art or classical music distinct from
devotional or folk music. This court music exhibited a great deal of Muslim influence.

Page 16 of 34
The Kitab-e-nauras of Ibrahim Adil Shah-II (1580-1626 AD) of Bijapur vividly describes
the court music of this period. The work reflects the confrontation between the prevalent
and flourishing musical traditions in the South and the one taking shape under Muslim
influence. Ibrahim Adil Shah was the moving spirit behind the famous Ragamala
painting, pictorially representing the musical modes. Jehangir (1605-27 AD) was
genuinely interested in music and generously patronized the art. His 'Jehangirnama'
describes in detail the music enjoyed by his court. Aurangzeb (1618-1707 AD) was a
puritan unfavourably disposed to music. But he patronized one major effort to shed light
on the music current in his times. He enabled the publication of 'Ragadarpana'. This was
Fakirullah Saifkhan's translation into Persian, in 1665-6 AD, of Raja Mansingh's
'Mankutuhal' written two centuries earlier. It was not a complete translation of
'Mankutuhal'. But it contained the history of music between the times of Mansingh and
Aurangzeb. It also describes the art music of the 17th century.

1:10 Modern period and its brief account

The Modern Period of Music in India, and especially the Indian classical music, went
through a transformation for almost four centuries particularly from the sixteenth, to
result in the today's Hindustani classical music. This modern period witnessed an
increasing number of work in the field of musicology in Persian, Urdu, Hindi and other
regional languages, instead of Sanskrit. All these tell us the story of how Indian classical
or Hindustani Art Music, as we know it today, evolved and took shape as we see and
enjoy it today. Indian scholars started publishing fresh material on Hindustani Music in
English as well as many regional languages right from the beginning of the nineteenth
century. This was a contribution and a welcome addition to the the British Indologists
who did some work earlier. In the modern period many of the musical forms dominant
today, such as Khayal and thumri were born. After the death of Aurangzeb, there was a
quick succession of emperors. The central Mughal power in Delhi had already started
weakening. However, one Mughal Muhammadshah Rangile (1716-1748 AD) was truly
legendary. He was a loved Music and generously patronized Music and the musicians.
Niamat Khan, popularly known as Sadarang, invented a new genre, the Khayal in the

Page 17 of 34
court of Muhammadshah Rangile.

A musical stalwart of the 19th century was Sourendra Mohan Tagore, (1840-1915 AD).
The mission of his life was to make Hindustani music international in its appeal and
reach. He was amongst the pioneers to invent Notation system of Hindustani music. In
the early 20th century, two people revolutionized Indian music: Vishnu Digambar
Paluskar and Vishnu Narayana Bhatkhande. V. D. Paluskar (1872-1931 AD) introduced
the first music colleges. He gave a totally new vision and perspective to the education and
propagation of music. It was his efforts that elevated music and musicians in the social
hierarchy and got a respectable status in the society! V.N.Bhatkhande (1860-1937 AD)
pioneered the introduction of an organized musical system reflecting current performance
practices. Because of foreign invasions and many socio political influences, the historical
tradition of music in India was completely disrupted during the medieval times. Since
then, music in India has changed so considerably that no correlation or correspondence
was possible between Sanskrit musicological texts and the music practiced in modern
times. It was because of Vishnu Narayan Bhatkhande's efforts, this enormous gulf was
bridged. He productively undertook the very difficult task of restating the musicological
framework underlying contemporary musical performance. He traveled the length and
breadth of India to do extensive musicological fieldwork. He meticulously collected
various musical data, and did the documentation and analysis of the performing
traditions. He did unparalleled work through the literature on music. His work remains
unmatched even today and is essential for a very systematic study of Hindustani classical
Music. It elucidates his views on grammatical structures, historical evolution,
performance norms and aesthetic criteria relevant to Hindustani music. He classified as
many as 1800 very traditional compositions from the major gharanas which were
accessible to him, dividing them in ten Thaaths according to his codification. Even today,
Vishnu Narayan Bhatkhande is considered highest authority in today's context in the field
of Hindustani classical music.

Page 18 of 34
1:10:1 Modern vocal forms and Ancient vocal forms and their relations

Undoubtedly, Sharangdeva's Sangeet Ratnakar is the considered as bridge between the pre and post Islamic
influence on Indian classical music. Before concluding I would like to relate modern vocal form with that of
ancient. The process of evolution of the modern forms was discussed earlier. Let us see
how these vocal forms are actually presented and if they still have any relation with the
vocal forms described in 'Sangeet Ratnakar'. If we relate the ancient and modern vocal
forms, there will always be some common basic principles in them. They are as follows:

1. With the help of Swar-Notes, Laya-Rhythm and Pad-Song, a design, a frame or a

structure is Shaped up.
2. This structure us divided into various parts or limbs for musical purpose. There are
'Bhakti' in Saam, 'Vidari' in Jati, 'Dhatu' in Prabandhas and Sthayi-Antara in the genres
such as Khayal and Dhrupad.
3. Within the framework, the variations in Swara, Laya and Pad are created. This
principle can be seen through - Sam Vikas and Sam Roopantara, Padgeeti in Jati and the
'Bol Anga' (Variations through the meaningful words) in musical genres such as Khayal
and Dhrupad.

4. Meaningless syllables are employed for musical purpose. In every period, there are
vocal forms which make use of meaningless syllables. 'Stobhakshara; were being
employed in the Saamgayan. Nirgeet, Bahirgeet and Saptageeta in Natyashastra period,
Prabandhas such as Karan, Kaiwaad in Sangeet Ratnakar period and genres such as
Tarana, Trivat, Chaturang in modern period are the vocal forms which use the syllables
without any particular meanings.

5. Two streams always coexist in Hindustani music. One is classical, sophisticated and
philosophical in which musical thought has the prime importance and the other is purely
for entertainment. These two streams are seen and experienced in various classical and
lighter forms of music, through the Vedic and Loukik, Marg, Deshi.

Page 19 of 34
Let us now think upon the actual recitation of various modern vocal music forms.

1:10:1:1 Dhrupad

1. Dhrupad begins with Aalap in the form of Nom-Tom. Ragvistaar (elaboration and
improvisation) is done step by step with Tant Anga. In this 'Swasthan Niyam' in
Ratnakara is followed with some liberties. To begin a song with Shushkaalap is very
much similar to Saptageeta in Sangeet Ratnakar. Thus the Aalap of Nom Tom is related
to Sangeet Ratnakar.

2. Dhrupad is made of two major distinct parts, called as the Sthayi and Antara. They
belong to the Dhatu of Dhruva prabandha in Sangeet Ratnakar.

3. Dhrupad is sung with variations in Swara-notes, Laya-Rhythm and Pad-song. It

belongs to the tradition of Bhanjani Tatwa (elements of devotional songs) in prabandha,
Padageeti in Jati and Sam Roopantara 10.

1:10:1:2 Dhamar

Stylistically Dhamar is akin to Dhrupad. It is set to Dhamar taal of fourteen beats. Holi
songs are employed in Dhamar. Thus Dhamar originated from the Chachchari
Prabandha in Sangeet Ratnakar, by using the Bhanjani Tatva (devotional elements) in it.

1:10:1:3 Khayal

1. Khayal begins with a short Raag Aalap. The text of Khayal is made of Sthayi and
Antara. There parts are derived from the Dhatu in Prabandha.

10
Website: http://www.shadjamadhyam.com/relation_between_ancient_and_modern_vocal_forms as seen
on 15th Jan, 2012

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2. In the Khayal, the Raga is sung elaborately and improvised according to the structure
of the composition of Khayal. When Sthayi is sung, those relevant Aalap are sung which
are in harmony with the sthayi and after every alap, Mukhada i.e. part of the Sthayi is
repeated. This is nothing but the 'Pratigrahanika Tatva' in Roopak prabandha.

3. Bol Anga employed in Khayal is originated from the Bhanjani Tatva. Taans and
Gamaka employed in Khayal are described in Sangeet Ratnakara.

4. Chhota khayal is sung in relatively higher speed, to reach the climax. It is originated
from the Sapta geetas.

1:10:1:4 Tarana - Trivat - Chaturang

These forms are usually sung in fast tempo. Tanta anga is employed in it. These consist
of meaningless syllables originated from sounds from various musical instruments. Thus
they show resemblance with Prabandhas such as Tribhangi, Chaturmukh, Kaiwad and
also the Saptageetas which are described in the Sangeet Ratnakar.

1:10:1:5 Thumri & Tappa

These are semi-classical forms. Thumri is erotic and is sung with elaboration but the
emphasis is given on the expression of the mood. It is set to Deepchandi Taal of fourteen
beats or Addha Teentaal of sixteen beats. Holi songs are used in it. Thus Thumri is
related to the Chachchari Prabandha, using Pratigrahanika Tatva in it.

Tappa is a peculiar vocal genre. It is made of fast, abrupt and sometimes random patterns
of Taan. It shows its relation with the Vesara geeti as mentioned Sangeet Ratnakar. Thus
with the help of Sangeet Ratnakar. Therefore there is enough reason to say that the
today's modern classical vocal forms belong to ancient tradition in Indian Music. These
have their definite roots in the various ancient vocal forms as described in Sangeet

Page 21 of 34
Ratnakar by Sharangdev.

1:11 Banis of Dhrupad

Bani derived from the word Vaani in Sanskrit (literally means speech) is a crystallization
of ideas about the ways of combining musical and stylistic features. There is a mention of
'Gram Raga' sung in five various styles. 'Sangeet Ratnakar' mentions 'Panch Geeti'. In
this separate use of the swaras is described in these styles. The styles are called:
Shuddhaa, Bhinna, Besra, and Sadharni Geeti. The Sadharni Geeti comprises the first
five geetis. The first four geetis are said to be related to the four Banis 11. It must be
admitted that the distinctions between the four banis are neither clearly described nor
documented. The following are the Baanis or Vaanis of Dhrupad.

1:11:1 Gobarhaar (Gaurhaar, Gauhaar) Baani

The Gobarhaar Baani was chiefly promoted by Tansen and his disciples' tradition that
had Tansen for its ideal. It is also known as 'Gwaliori Baani'. It was started in Gwalior.
Despite having few words, it comprises unbroken sound as a result of employing notes
that have 'Meend'. At times, this happens on account of using Meend on the beat or 'Aas'.
Its Dhrupad are found in greater numbers in the lesser-known talas. Apart from 'Atit' and
'Anaagat' (a deliberate artistic deviation from the first beat of the tala), any other
'laykaari' is forbidden. It has been linked to 'Shuddha Geeti'. The renderings of Dhrupad
in this bani are relatively simple and straight. This Baani is suitable for slower
compositions. The literature and music from this Baani are usually set to Shant, Gambhir
Ras. Clarity is its main feature.

1:11:2 Dagur or Dagar Baani

This Baani came into existence during the regimes of Jehangir and Shahjehan. The
compositions of this Baani are of a relatively medium and slower tempo, as compared to

11
Chaubey, S. K., Sangeet ke gharanon ki charcha, U. P. Hindi Granth Academy, Lucknow, page 33.

Page 22 of 34
Gobarhar Vaani". Because of relatively more usage of words and lyrics, there is lesser
scope for usage of "Aas" and "Meend" in this Vaani. The poetry of this Baani is more
expressive. "Atit", "Anaghat" and "Dugun" were usually used for "Layakari". The skilful
usage of "Layakari" proves that the origin of "Dhamar" form is derived from this Baani.
In modern times, many more versions of "Layakari" are employed in Dhrupad. Dagur
Baani used to have many versions of "Rasa" and "Tala" in the compositions. The mood
of this Baani is mostly serious. This Baani is a blend of "Shuddha" & "Vesara" Geeti.

1:11:3 Khandahaar or Khandar Baani

Naubat Khan belonged to Rajputana province and is considered to be the founder of the
Khandahaar Baani. As per another view, Raja Samokhansinh first founded this Baani.
The compositions are mostly set in medium and faster tempo. Baani is best expressed
through the "Jor Aalap" of the "Rudra Veena". Many a times, the compositions were
made of only four lines are also sung in this Baani. For that reason, Dhrupad ends
quickly. It has a soft and vigorous 'Gamaka' and the patterns of phrases are simply
miraculous. This Baani was laya-oriented, and the singer could openly play with the
pakhawaj. This gayaki is sung and played forcefully. Therefore, it can be said to be
oriented to the Veer rasa. The development of the Merukhand method in khayal gayaki,
the taans and their development have their origins in this gayaki. The gamaka is also used
liberally through this Baani. The pace of this Baani can be said to be a mixture of
'Bhinna' and 'Goudi'.

1:11:4 Nauhar or Nauhari Baani

Shrichand Rajput is believed to be a pioneer of this Baani. As per a different opinion,

Shrichand was a resident of a place called Nauhar, near Delhi, which lent its name to the
Baani. But according to the scholar singer Yunus Hussain Khan 12 of the Agra Gharana,
it was Gopal Nayak in the 13th century who pioneered this Baani, who is also considered
to be the pioneer of the Agra Gharana of today. The Baani is considered to be 'chhut

12
Khan, Yunus Hussain, Lecture demonstration, at Khairagarh University.

Page 23 of 34
pradhan'. Its gati used to be like that of 'Nauhaar', i.e., a lion. By means of the 'Chhut',
you could cross over two or three notes from the one note. It used to be mostly made of
'madhya' and 'drut' gatis. Long, deep breath is important in this Baani. Dhrupads of taals
made of limited 'matras' are sung in this Baani. Over time, it deteriorated and the folk
singers of Rajasthan employed it and linked it to folk music. It used to entail maximum
use of alankaaraas such as 'meend', 'aas', 'zamjama', 'gamaka' and 'chhut'. Hence, in
comparison to the 'Shaant' and 'Karun' rasas, it bore greater influence of the 'Adbhut' rasa.
This Baani has been linked to the 'Besra' geeti.

Therefore, we may conclude that historical fact and information in available volumes
indicate that through Baanis, the gharanas underwent a change beginning in the first half
of the 17th century, after Aurangzeb's opposition to music. This was a time when
accomplished musicians did not find royal patronage and left to settle in places such as
Agra, Sikandra, Fatehpur Sikri, Gwalior, Khurja, Jaipur, Kirana, Mathura, Patiala,
Rampur, Tonk, Alwar, Gondpur, Talwandi, and Sahsawan. Those that belonged to Delhi,
stayed in Delhi and secretly taught Music to their own family. The musicians settled in
the said places developed their art and gharanas of khayal named after those places came
into being. In 18th-19th centuries, these gharanas achieved optimal prominence. There is a
reference to Gharanas born of Banis in the book 'Sajanpiya' by N. Jaywanthrao:

1:12 Bananis and emergence of Gharanas of Khayal

1:12:1 Nauhaar Baani

Nauhar Bani gave rise to Agra Gharana and offshoots such as Delhi Gharana (of Tanras
Khan fame), Khurja Gharana, and Atrauli Gharana (Puttan Khan branch).

Page 24 of 34
1:12:2 Gauhar/Gobarhaar Baani

Gauhaar or Gobarhaar Baani gave rise to Gwalior and its offshoots such as Rampur and
Sahsawan gharanas. The musical seer, Alladiya Khan's biographer, Govindrao Tembe
opines that Alladiya Khan's ancestors' Baani was also related to this Baani. The branch of
the Atrauli gharana of Mehboobkhan “Daraspiya” and Secunderbad gharana came from
this Baani. The instrumental gharana Seniya was also a descendent of Tansen's gharana
and ascribed to him. This gharana belonged to the reputed singer Ramzan Khan Rangile
of the Secundra gharana. He belonged to the paternal lineage of Faiyyaz Khan. Those
who belong to the Kirana gharana also identify with this Baani.

1:12:3 Khandar Baani

The Sikandrabad Gharana is claimed by some to be a derivative of the Khandar Baani.

Sikandarabad gharana came to be known popularly as the Rangila Gharana after its
outstanding exponent Ramzan Khan 'Rangile' or just 'Miya Rangile'. Faiyaz Khan, was
related to the gharana by blood through his father Safdar Hussain Khan.

1:12:4 Dagur or Dagar Baani

The Dagur Baani changed mainly into Saharanpur gharana of learned 'Pandit' Behram
Khan, while some Dagur Baani musicians also settled in Atrauli to start yet another
branch there. It is of interest that some of the more recent exponents of the Saharanpur
gharana call themselves 'Dagar' and thus rightly link themselves to their original
distinguished Baani. All other gharanas, including the instrumental ones, too owe their
origin to one or more of the original Baanis.

1:13 Khayal: History and evolution

The Khayal is the dominant genre of mainstream vocal music today, and has been so for
over two centuries. Legend, scattered commentary, and speculation suggest that the genre

Page 25 of 34
originated with the poet, composer and musician Amir Khusro (1251-1326), who enjoyed
importance in the courts of Khilji rulers in Delhi. Khayal means idea, imagination and
subjectivity, individuality. Vishnu Narayan Bhatkhande suggests that the term may have
been originally denoted licentiousness 13. This suggestion has some merit considering the
vast creative freedom in Khayal as compared to the highly disciplined Dhrupad.Khayal
may have been attributed to Khusro because there was a rapid fusion of the Perso-Arabic,
Turki-Iranian and Indic musical systems during his lifetime. However Deepak Raja in
Khayal vocalism says 14, this belief is conceptually fallacious because no individual can
be credited with the creation of a genre. Thakur Jaidev Singh traces the Khayal form to
the 'Rupakalapti' form within the 'Sadharani Shailee' of vocal music in practice in the
8th-9th century. He credits Amir Khusro, however, with giving it a Perso-Arabic name,
introducing it to the patronage of Muslim rulers, and encouraging its practice amongst
singers of Qawwali, a form of Sufi music 15.

Khayal is a fusion of older Indian musical traditions with Perso-Arabic influence, got
patronage of Sultan Hussain Sharqui of Jaunpur in 15th century. The evolution of
'Kalavant Khayal' (was based on regional music) was encouraged by Sharqui. Khayal
became matured and sophisticated under the patronage of Emperor Mohammad Shah of
Delhi (18th century). Ever since it became the leading genre of Indian classical music.
Niamat Khan 'Sadarang', the immortal composer of hundreds Khayals under the
patronage of Mohammad Shah in a way challenged the supremacy of Dhrupad genre.
Eminent musicologist Ashok Ranade has said that neither of the two can be described as
having been derived from the other, though both would have influenced each other to
some degree. The predominantly pre-composed genre was replaced by Khayal, as a
predominantly improvised form, and a vehicle for individual creativity. 16'

13
Bhatkhande, V. N. 'Bhatkhande Sangeet shastra, Vol. I, 5th edn., 1981)
14
Raja, Deepak, Khayal Vocalism, D. K. Printworld Pvt. Ltd., Delhi, page 261
15
Garg, L. N. ed., Nibandha Sangeet, 2nd edition., 1989.

Page 26 of 34
1:13:1 Gharanas and the Khayal Music

The Hindi word 'Ghar' is derived from 'Gruh', literally means house. Gharana is an
abstract noun of 'Ghar' meaning 'of the house'. Many crafts in India, were carried on as a
family traditions, passed on from father to son for many generations. It was rare that an
outsider was allowed entry unless he became a part of the family. So has been the case in
musical traditions since the Vedic period. There is a mention of Kauthumiya,
Ranayaniya, Kauthumiya schools of Sama gaana among many others which disappeared
by time. Right from earliest times, there have always been various schools of music in
our country. Perhaps these have been more broad-based, such as Jati gayan, Gram Raga
system, Margiya and Desi Sangeet. The Banis of Dhrupad are already mentioned earlier,
which are the gharanas of Dhrupad genre.

A gharana also indicates a comprehensive musicological ideology. This ideology

sometimes changes substantially from one gharana to another. It directly affects the
thinking, teaching, performance and appreciation of music.

The gharana concept gained currency only in the eighteenth century in the sunset of
Moghul empire, when the royal patronage enjoyed by performers weakened. Performers
were then compelled to move to urban centers. To retain their respective identities, they
fell back on the names of the regions they hailed from. Therefore, even today, the names
of many gharanas refer to places. Some of the gharanas well known for singing khayals
are : Agra, Gwalior, Patiala, Kirana, Indore, Mewat, Sahaswan and Jaipur. Today,
gharanas are mentioned, discussed and proclaimed as indicators of certain musical ideas
as well allegiances. Today, persons with no musical background of any sort have begun
taking to music seriously and their affiliations are at the level of ideology and ideas of
music. I would like to briefly mention about six ghranas, their characteristics and names
of their leading exponents.

16
Ranade, A. D., Journal of Indian Musicological society, Baroda. 1999.

Page 27 of 34
1:13:1:1 Gwalior Gharana

It is widely accepted that this is the oldest of the Khayal Gharanas. Was originated from
reputed singers Abdullah Khan and Kadir Bux Khan, were the two brothers of very high
repute 17. Their descendents got patronage from Maharaja Daulatrao scindia of Gwalior.
The gharana is well known for its full repertoire as the followers of this school are taught
and know a rich collection of composition-kinds, Bada and chhota Khayal, Thumri,
Tappa, Tarana, Ashtapadi, Khayalnuma, Bhajan, Suravarta, Sadhra and Tap Khayal
have been enumerated. Dhrupad is usually not sung by this gharana singers. Singers
usually have a huge repertoire of Bandishes mostly in popular and known Ragas.

Main characteristics:
1) Artistes generally sing the Sthayi and the Antra in the beginning, one after the other.
This follows the improvisation by using áakaar' for the Alap s.
2) The corollary is an abundant use of straight Taans, those moving over wide stretches
of three octaves in fast tempo.
3) The gharana is methodical in its elaboration of the selected Raga, however, there is no
strict adherence to the general rule of note-by-note elaboration. It prefers to present a
Raga in slow-medium tempo and follow it by a drut, creating a general impression of
brisk music-making. This may be the reason for the gharana predilection for faster alap-s
and taan-s.
4) The pitch preferred by singers is usually high. The impression of the Gwalior gharana
is one of vigor and strength, it does not seem to follow a specifically masculine mode of
music making and its music does not lose in effect when sung by female musicians.
5) Varieties of Gamakas, Behlawas are essential grace of the Gharana.
6) Gravity and sobriety are important features of this Gharana.

Prominent figures: Natthan Khan, Peerbux, Haddu Khan, Hassu Khan, Natthu Khan,
Nissar Hussain Khan, Shankarrao Pandit, Krishnarao Shankar Pandit, Rajabhaiya

17
Khan, V. H., Sangeetagyon ke Sansmaran, page no. 146

Page 28 of 34
Puchhwale, Ramkrishnabua Vaze, Balkrishnabua Ichalkaranjikar, Vishnu Digambar
Paluskar, Anant Manohar Joshi, Omkarnath Thakur, Vinayakrao Patwardhan, Gajananrao
Joshi, B. R. Deodhar, D. V. Paluskar.

1:13:1:2 Jaipur Atrauli Gharana

Alladiya Khan(1855-1946) founder of this gharana, was descendent of Dagar Bani style.
Evolved from Dhrupad singing, the Jaipur-Atrauli Gharana acquired its name and status
as a Gharana in the early half of the 20th century as a result of the growing popularity of
stalwarts of this Gharana, such as Kesarbai Kerkar, Mogubai Kurdikar and Mallikarjun
Mansoor. Alladiya Khan initially developed the unique Gayaki of this Gharana following
the loss of his voice which prompted him to develop an adjusted singing style to
accommodate his ailment.

Main characteristics:
1) Sustained articulation of the aakara, the vowel aa.
2) Notes are applied in an oblique manner with filigree involving immediately
neighboring notes. Instead of the flat taan, gamak makes the taan spiral into seemingly
never-ending cycles.
3) Meend with long breath in aalap and gamak in taan are the hallmark of this gayaki.
4) Graceful way of arriving at the Sam without having matras to spare!
5) Meticulous attention is given to the short and long vowels in the words of the bandish
that are being pronounced, and the strict discipline of avoiding unnatural breaks in the
words and in the meaning of the lyrics.
6) Rendering or rare Ragas. Signature and specialty Ragas of this Gharana (some revived
or created by Alladiya Khan include Sampoorna Malkauns, Khokar, Basanti Kedar,
Dagori etc.

Page 29 of 34
Prominent Figures:

Alladiya Khan, Natthan Khan, Haidar Khan, Govind Shaligram, Tarabai Shirodkar,
Kesarbai Kerkar, Mogubai Kurdikar, Kishori Amonkar, Ratnakar Pai.

1:13:1:3 Qawwal Bachchon ka gharana:

This gharana is said to have been the first of its kind in the stylization and dissemination
of Khayal and Khayal gayaki. The exponents of this gharana were the forerunners of the
Gwalior gharana. This gharana was established by two brothers Saavant and Bula during
the time of Sultan Shamsuddin Iltutmish. However, the origin of this gharana with
respect to its style is attributed to Amir Khusro, as he was first to compose the Khayal on
the model of Qawwali.

Shakkar Khan, Makkhan Khan and Jaddu Khan were great exponents of Khayal. Among
others Bade Mohammed Khan and his three brothers and their children were well known
musicians and were well settled in the courts of Alwar, Lucknow etc.

Main characteristics:
1) Madhyalaya Khayal -medium tempo, is their specialization
2) The singers of the gharana maintained a clear aakar.
3) This gharana introduced firat (free run up and down the octave), within the confines
of the Raga. This new aspect of elaboration of the Raga was later on completely copied
and followed by Gwalior gharana. The firat was first sung and presented by Bade
Mohammed Khan, which was also his creation.
4) The scintillating, complex patterns of the Taans, is the most prominent feature of this
gharana.
5) Because of the fast tempo in performance, this gharana lacked solemnity and gravity
in its development of Raga.

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Prominent figures:
Sadiq Ali Khan, Fazal Ali, Muzahir Khan, Imdad Khan, Karam Ali Khan, Dilawar Ali,
Hussain Ali Khan, Mirza Bux, Bhaiya Ganpatrao.

1:13:1:4 Kirana Gharana:

The notion of the gharana named after Kairana, a small town in Haryana-U. P. border,
includes a cluster of families pursuing the arts of the Sarangi, Rudra Vina, sitar and
vocal. Its Khayal style was propagated in the late 19th century by two maestros, Abdul
Karim Khan (1872-1937) and Abdul Waheed Khan (d. 1949). Abdul Kareem Khan's high
pitched voice enabled him to develop an emotionally charged style of singing, which
made him and his music very popular in western India. It is still considered as one of
most popular gharana of Hindustani Music.

Main characteristics:
1) Tunefulness is very meticulously maintained.
2) Badhat-the improvisation is done note by note systematically in slow tempo.
Sometimes the improvisation of Raga remains merely Swar alaap and not the Raga alap.
3) Complete statement of the Sthayi and antara of the Khayals, both vilambit and drut, is
not done by many artistes. Thus not much importance is given to the bandishes.
4) The text of the Bandishes is used very little. Hardly any improvisation from the lyrics-
bol upaj, or layakari is done in this gharana.
5) The upper register in the voice is much used as compared to the lower one, by most
singers.

Prominent figures:
Abdul Karim Khan, Abdul Wahid Khan, Sawai Gandharva, Sureshbabu Mane, Hirabai
Barodekar, Bhimsen Joshi, Gangubai Hangal, Basavraj Rajguru, Roshanara Beghum,
Prabha Atre.

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1:13:1:5 Patiala Gharana
The Patiala Gharana was founded by Fateh Ali Khan and Ali Baksh Khan. This gharana
was mainly patronized by the royal family of Patiala. This gharana has made its mark on
the musical scene early and in many ways. The chief feature of the Thumri in the school
is its incorporation of the Tappa aspect from the Punjab region. It is various from the
Khayal-dominated Benaras and the dance-oriented Lucknow Thumris. This gharana has
been criticized by purists, who say it overuses ornaments and graces without considering
the basic nature and mood of the raga and neglects principles of khyal architecture, as
exemplified by Bade Ghulam Ali Khan's quick ascent through the octave in his rendering
of Darbari. Gayaki Styles of Patiala Gharana has been popular for its flavor, aesthetic
and delicate style.

Main characteristics:
1) The gharana tends to favor pentatonic ragas for their ornamentation and execution of
taans. Ektaal and Teentaal are the most common taals chosen by members of this
gharana.
2) Besides khayal, Thumri singing is laid stress on.
3) This style is known for its crisp, artistic and short bandishes.
4) The special feature of Patiala Gharana is its rendering of taanas. These are very
rhythmic, vakra (curved, complicated) and Firat Taanas.
5) While singing khayal the khatka and murki is utilized in a very artistic and unique
manner.
6) As Patiala Gharana belongs to Punjab, the taanas of clear Aakar are presented not
through the throat but through chest. After the khayal, the performance is concluded with
Thumri of Punjab Ang.

Prominent figures:
Fateh Ali, Ali Bux, Kale Khan, Bade Ghulam Ali Khan, Barkat Ali Khan, Munavvar Ali
Khan, Meera Chatterjee, Jagdish Prasad, Ajoy Chakraworty.

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1:13:1:6 Bhendi Bazar Gharana
This gharana is actually and off shoot of Gwalior gharana, via Moradabad. The
Bhendibazaar gharana was founded around 1890 by brothers Chhajju Khan, Nazir Khan
and Khadim Hussain Khan in the Bhendi bazaar area of Mumbai. The features of this
gharana include using 'aakaar' for presenting khyals in an open voice, with clear
intonation, a stress on breath-control, singing long passages in a single breath, a
preference for madhyalaya (medium tempo) and use of the well-
known Khandmeru or Merukhand system for extended alaps. Chhajju Khan's son Aman
Ali Khan, and Anjanibai Malpekar are well-known exponents of this gharana. Amir
Khan's father Shahmir Khan belonged to this gharana and passed on the tradition to his
son. However Aman Ali khan further shaped up this gharana with his own creative ideas,
style of performance and composition and became popular teacher. He produced some
very good disciples in classical as well as light music field.

Main characteristics:
1) Delicate aesthetic tonal inflexions involving quick slides from one note to another.
2) Abundant use of Murkis and oscillations, some of which are inspired by Carnatic
Music.
3) Use of Sargam in large measure for the first time in Hindustani Music.
4) Specialization in medium slow and Madhyalaya Khayal.
5) Use of Merukhand in Raga improvisation.
5) Most of the compositions of this gharana are gems of poetry and fine pieces of
literauture.

Prominent figures:
Aman Ali Khan, Anjanibai Malpekar, Shivkumar Shukla, Ramesh Nadkarni, Trimbak
Janorikar, Master Navrang.

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1:13:1:7 Other Gharanas:
There are many more gharanas such as Delhi, Mewati, Rampur, Sahaswan, Indore,
Benaras and new ones are in making. Gharana, is a comprehensive musical ideology.
Therefore, much needs to take place before claims about being a separate Gharana are
justified and taken seriously.

It is a widely accepted fact that India has its oldest civilization. With the progress
and growth of civilization, various branches of art and culture were developed. Music is
prime important aspect of this civilization. It has continuous documented history right
from the Holy Vedas to the modern times. The Indian tradition of music has advanced
through various strata of evolution: primitive, prehistoric, Vedic, classical, mediaeval,
and modern. It has traveled from farms, caves, temples and courts to modern festivals and
concert halls, imbibing the spirit of Indian culture, and retaining a clearly recognizable
continuity of tradition. Researcher identifies every modern classical, semi classical and
other forms of music has its deep roots in Vedas and direct connection with various forms
of Vedic, ancient and medieval music. The modern gharanas can be clearly identified
with the branches of Saman chants (e. g. Kauthumiya, Ranayaniya, Jaiminiya etc.),
Prabandhas of medieval period and the Banis (e. g. from Shuddha Bhinna, Besara,
Sadharani, Gaudi to Gaurhar, Dagur, Khandar & Nauhar) of Dhrupads. Thus today's
music has a long journey of many thousands years. It's evolution is a continuous process
in the history of civilization. The Agra gharana is one of the prominent gharanas
emerged during this process of evolution. Researcher has taken an account of history of
Agra gharana, its characteristics, major personalities and their creations in the following
chapters.

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