A History of Indian Music

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A HISTORY OF INDIAN MUSIC
BY THE SAME AUTHOR

On
Music
1.
2.
Development of Indian Music

(Awarded the Rabindra Prize in 1960).
Historical
Bharatiya Sangiter Itihasa (Sanglta

Vols.
&
(Awarded
Samskriti),
II.
the Stisir
Memorial Prize
In 1958).
O Rupa
4.
(Melody and Form), Vols.

Dhrupada-mala (with Notations).
3.
Raga
5.
Sangite Rabindranath.
6.
Sangita-sarasamgraha
7.
Historical Study of Indian
& II.
by Ghanashyama Narahari
(edited).
On
Philosophy
Music
....in the press).
1.
Philosophy of Progress and Perfection.
2.
(A Comparative Study)
Philosophy of the World and
3.
Abhedananda-darshana.
4.
Tirtharenu.
Other Books
the Absolute.
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Christ the Saviour.
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A
HISTORY OF INDIAN MUSIC'
b
SWAMI PRAJNANANANDA
VOLUME ONE
(
Ancient Period
RAMAKRISHNA VEDANTA MATH

INDIA.
CALCUTTA
:
Published by Swaxni Adytaanda
Ramakrishna Vedanta Math, Calcutta-6.
First Published in
May, 1963
All Rights Reserved by
Ramakrishna Vedanta Math,
Calcutta.
Printed by Benoy Ratan Sinha at Bharati Printing Works,

141,
Plates printed
Vivekananda Road, Calcutta-6.
by Messrs. Bengal Autotype Co. Private Ltd.

Cornwallis Street,
Calcutta.
DEDICATED TO
SWAMI VIVEKANANDA
AND HIS SPIRITUAL BROTHER
SWAMI ABHEDANANDA
PREFACE
Before attempting to write an elaborate history of
Indian Music, I had a mind to write a concise one
for the students.
Opinions differ regarding the
import, scope, characteristics as well as method of
treatment of history of Indian music. So far as
is
known
to us there are different kinds of history

taught in schools, colleges and universities
of music
of foreign lands.
Indian people claim that their

music is the most ancient one in the world, but
no serious attempt has as yet; been made to write
a chronological history of music of India. India
indeed is a great country, the fountain-head of the
world civilization and culture.
Most of the
historians both of the East and the West admit
that many of the civilized nations of the world are
indebted to India for their materials of civilization,
aft and culture.
India does not lack in authentic
materials for constructing a history of music of
her own, for putting before the admiring gaze of
tbe world, her glorious heritage in the field of art,
education and culture.
me
pleasure to mention in this connection

that some valuable articles on the history of Indian
music, from the gifted pens of the connoisseurs of
It gives
music, published from time to time in different

papers and journals, have left; behind them impress
of permanent value in the field of study and culture
(
vii

of Indian music. A compendious book on history
of music has recently come out from the pen of a
scholar like Shri P.
The
field
Sambamoorthy of Madras.
of Dr. V. Raghavan in this
precious articles
are noted for their clarity and scholarship.
His illuminating serial articles on Some Names in

Early and latter Sangita Literature, An Outline
Literary History >of Indian Music, appeared in the
journal of the Music Academy, Madras, and
Music in the Deccan and South India, appeared in
the "Behar Theatre", Behar, and other articles,
appeared in the Trivai, the Bulletin of the Sangita
Na'tak Akadami, New Delhi, are worth-mentioning.
Recently the University of Agra has honoured
Dr. Saratchandra Shridhar Paranjape of Bhopal

by conferring a doctorate on him for his thesis on
the history
of
Indian music,
from the ancient

Thus new hope is
period upto the Gupta period.

dawning on the horizon of history of Indian music,
and paving the path for writing a future authentic
history of music of the Indian people.
The
present volume is an attempt for tracing out

firstly the historical evolution of the musical
materials like microtones, tones, murcchands,
rdgas, scales, gifts and prabandhas,
ve\en!d,
vemt,
tnridanga, dances and hand-poses, rhythm and

tempp as well as the philosophical concept that are
and
very essential for the study of history of Indian

music, and secondly, the chronological accounts of
.history of
music of India in different ways in

-v
Vlll
PREFACE
different periods, including development of music
in Bengal and South India.
mention that this present small

volume will act as a guide to the students of
history of Indian music. I have already published
two volumes of Sangita O Samskriti in Bengali (in
the second edition, the name has been changed into
Bharatiya* Sangiter Itihdsa), wherein I have dealt
with Indian music upto the Gupta period. The
third volume of the book is under preparation.
The present first volume deals with the ancient
period, covering the primitive one down to the 12th
century A.D. The second volume will cover the
mediaeval and modern periods i.e., from the 13th
century upto the 20th century.
It is needless to
I
express my deep sense of gratitude to
Dr. Niharranjan Ray for writing the 'Foreword'
of this book, which has enhanced its value as well
as
its
prestige.
Dr. V. Raghavan
also express my gratitude to

of the Madras University for
me
permission to print as an 'Appendix' to

this volume his learned article, Sdmazwda and'
giving
which was delivered under the auspices of

the Convention in Delhi on the 13th October, 1962
and subsequently published in the Journal of the
Music Academy, Madras, in 1963. Though I have
Mtisic,
dealt with the problem of sdmagdnti in this book,

yet I have included Dr. Raghavan's article for the
fuller
also
knowledge of the subject for the students.

express
my
gratitude
to
Shri
Subodh
Kumar
Chatter ji,
B.A,,
for
making necessary
corrections in the manuscript before sending it to

It will be of great pleasure to me if
the press.
the Students as well as the lovers of Indian music
are benefitted through

It
the
its
perusal.
should be mentioned in this connection that

diacritical
marks a a
a have been used
throughout the book to express the sound of a

aa.
Swami Prajnanananda.
Ramakrishna Vedanta Math,
19B, Raja Rajkrishna Street,
Calcutta-6.
May, 1963
i.e.,
FOREWORD
Swami
of
the
Ramakrishna
Prajiianananda
Vedanta Math of Calcutta, has been well-known
in Bengal for more than a decade and a half, as
one of our foremost authorities on the history,
form, and technique of Indian Classical Music.
For all these years he has been publishing, in
Bengali, volume after volume, each one incorporating his findings and interpretations on practically
all aspects and phases of his chosen field of study.
This treatise in English is a summary of some of
his basic findings and observations, put in the form
of a simple historical narrative, more or less in the
shape and form of a student's or general reader's
hand-book on the subject.
I believe the book fulfils its purpose.
good Sanskritist, deeply religious in spirit

and approach to life and its afifairs and philosoin
and
Swami
phical
discipline,
training
Prajnanananda-ji gives evidence of his intimate
knowledge of early and mediaeval texts on Indian
music,
its
religious
and
its
spiritual associations
philosophical background.
gratifying is that he never
Yet what
loses
sight
is
of
and
most
the
historical perspective; indeed, his study is directed

from the point of view of what; he calls "dialectical
method of
historical
-evolution".
In
whatever,
therefore, he brings into his orbit of study
and

analysis,
whether
it is
shrutis or svaras, rdgas or
prabatidhas, mudrds or musical instruments, he

follows the history from mystic origins to almost
the beginning of our times, and more, he cites
evidences that are not merely textual, but literary

and archaeological as well, evidence that can be
fixed in time and space more or less objectively.
His narrative of the history of music in our
country from primitive times onwards is also very
The inclusion of rural and
interesting reading.
folk music and a separate chapter on the contri-
bution of Bengal to Indian music enhances, I am

sure, the value of the narrative.
I feel very thankful that I have been asked to
introduce the book to the reading public, though
I am sure, Swami Prajfianananda does not need
any introduction as a writer and scholar

field
in the
of Indian music.
Prasad Bhavan
68-4A, Puma
Calcutta-29
NIHARRANJAN RAY
Dos Road,
April 11, 1963.
xii
CONTENTS
.......
....
Subject
Preface
Foreword by Dr. N. R. Ray

Prelude
CHAPTER
Page
vii
ix
xi
xii
17
&
14
Music that evolved on the Indian soil, 8 What is

What do we mean by history of music, 9
history, 8
How
to construct history of music, 9-10

utility of history of music, 10-11
sacred and profane, 11
Division of ages,
Origin of music, 13-14.
ance and
CHAPTER
Import-
Music:
12-13
1582
II
15
Evolution of microtones (shrutis), 15-16 Five jdtishrutis and 22 shrwtis (table), 17-18 Table No. 2, 18
Evolution of tones, 19-23
Ud&tta, anuddtta and
The emergence of the solfa syllables, 20
svarita, 19
The Vedic tones, 20- -The Vedic tones evolved in
a downward process, 20 The laukika tones evolved
from the register tones, uddtta, etc., 21 The ddhdraDifferent numbers of shrutis in different
shadja, 21
periods (Table No. I), 28 Table No. II, 23 Evolution of murcchand, varna, alamkdra, tana and stJidya,
23-29 Sth&na and murcchand in the Rdmdyana, 24
Historical evolution of
different music-materials,
The Rdmdyama and Abhinavagupta on pdthya, 24

Bharata on pdthya, 24-25 Murcchand in the Ndradishikshd and the Ndtyasdstra, 25 The murcchands
evolved from the gramas, 25-26 Murcchand of 12
Murcchands with 7 tones are divided into
four parts, 26 Kohala on the murcchand, 26-27 The
function of the varna, 27 The tanas in old treatises,
27-28 Different kinds of tana, 28 The gamaka and
the kdku, 29 The sthdya, 29 Evolution of ten essentials
(dasa lakshanas), 29-30 Bharata on the ten
tones, 26
Kill

Page
Subject
30-31
Graha and amsha, 31-32 Nydsa,
samnydsa, alpatva, vahutva, etc., 32-33 Vadi,
samvddi, anwuddi and vivadi, 33 Evolution of the
essentials,
viddri,
Rdgas in the Rdmdyana,

concept of rdga, 33-34
Mahdbhdrata-Harivamsha, 34 Evolution of the rdgaf
35 Jdti or jdtirdga and six grdmardgas, 35-36 Rdgas
in the Kudumiamalai Rock-Inscriptions, 36
Different
bhdshdrdgas, 37 Shuddha and vikrita jdtirdgas as
described in the Ndtyasdstra, 37-38 Evolution of the
grdmardgas, 38 The seven shuddha grdmardgas
evolved from the gramas, shadja and madhyama, 39-40
Evolution of the bhdshdrdgas or angardgas, 41 The
evolution of the rdgas was in a gradual process, 42
Evolution of the scales, 42-47 What do we mean by
the word, scale, 42-43
The sdman scale, 43-44 The
shadjagrdma was the fixed scale of the Vedic music,
44-45 The mcla and the melakantd, 46-46 Evolution
of the gitis and the prabandhas, 47-48 The jdtiqdna,
48 The brahmagitis, 48 The gitis, magddhi, ardhamdgadhi, etc., 49 The definitions of the rdgagitis,
shuddha, etc., 50-51 The probandha-giti, 51-52 The
limbs (angas) of the prabandha, 52 Three categories
of prabandha i.e., suda, dli and wprakirna, 52-53 The
new designs of the dhruvapada (dhrupad), 53-54
Evolution of the wecnd, venu and mridanga, 54-59
The vetna and the dhanuryantram, 55 The evolution
of vcnu, 56 Different kinds of ve,end in the Vedic age,
56-57 Division of the musical instruments, 57 The
veena, wna, 57-58 The four-stringed vfynd from the
Ruper excavation, 59 Evolution of dance in India and
its
Statuette of bronze dancing
significance, 59-60
girl and that of the dancing Nataraja Siva from the
mounds of Mahenjo-daro and Harappa, 60 Handposes, 60 Nritya, nritta, and ndtya, 61
Mdrga and
desi types of dances, 61-62 Dances in the times of
Tandatva and Idsya,
Panini, Patanjali and Bharata, 63
63 Dances during the time of Kalidasa, 64 Dances
in different periods, 65
Evolution of the hand-poses
(mudrds), 66-71 The symbolized figures of the hands
and different limbs of the body during the time of the
xiv
CONTENTS
Page
Subject
Narada
singing, in the Vedic period, 67-68
about the hand-poses, 68-69 The updsand-mudrds of
the Hindus, Buddhists, Jains and others, 69 The four
kinds of abhinaya, 20 Hand-poses as described by
Bharata and Nandikeshvara, 70-71 Evolution of
rhythm and tempo, 71-78 Kdla and tola, 71 Hans
Tiscler on rhythm, 72
The Vedic meters, 73 The
sa-shabda and nis-shabda, 73 Evolution of
talas,
Two kinds of jdti of the
eight kinds of tdla, 74
74 Different grahas of the tolas, 75 The
talas,
evolution of yati, 75-76 The evolution of prastdra,
76 Different rhythms of the Karnatic music, 76-77
The modern talas of the North Indian system of
music, 77 Historical evolution of philosophical conThe Mahdbhdrata about seven
cept in music, 78-82
tones, 79
Philosophical ideas in the Brihaddeshi and
sdman
the Sangita-samayasdra, 79-82'.
CHAPTER
Music
8388
III
in the primitive time,
83-86
The
functional
music, 83 A. B. Alexander on the primitive music,
83-84- Mr. Hambly on the primitive music, 84
The
musical instruments of the primitive time, 85
Some aboriginal stocks of the primitive singers,
85-86.
Music in the prehistoric time, 86-88 The
mounds of the dead in Mohenjo-daro and Harappa,
86 Musical remains from the Indus civilization, 87
The wena from the Ruper level, 87
shell piece
with grooves at two places, found from, the Lothal excavation, 87-88.
8996
CHAPTER IV
The sdmagdna, 89
The
stobhas,
89
The women
would devoted their time in music in the Vedic time,

90 Music in different sacrifices and rites, 90-91 The
tones of the Vedic music were in descending series, 91
Some subsidiary tones of the Vedic music, 91 The
veends, v&na and kdtydyawi, 92 The four song
books and four types of Vedic ganas, 92-93 The sing-

Page
Subject
ing process of the Vedic music, 93 The Vedic songs

had their fixed scale, 93 The vakra and riju movements of the Vedic tones (Table), 94 Pt. Lakshmana
Ramasvami
S.
Sankara Bhatta-Dravida and M.
Aiyar on the methods of the movements of the Vedic
The seven Vedic tones evolved from the three
tones, 94
There were various recensions
register tones, 94
(shdkhds) of singing the sdmagdna, 95

Four kinds of sdmagdna, 96.
The
stobha,
95
CHAPTER V
97103
Music in the classical and Epic times, 97-103 The

g&ndharva type of music, 97 The real significance
of the word rdga, 98 Music in the works of Panini
and Patanjali, 98-99 Music in the Bhuddhist period,
99-103 The thera and theri gathds, 100 The gatha,
ndrasamsi, 100 Music in the Matsya and Gupttta
jdtakas, 100 The veends, chvtra and vipanchi, 101
Music in the Mahayana texts, 101-102 The records left
by Fa Hien, 102 Music culture during Harsa
vardhana's time, 103.
CHAPTER VI
104107
and bas-leliefs, 104 Rajendra Lai

Mitra on Sanchi and Amaravati, 104-105 Music
remains in the temples at Bhubanesvara, 105 The
dancing Nataraja in the cave temple of Badami, 105
Drums, represented in the temple-halls of Muktesvara
and Badami, 106 Dance figures in the Parasuramesvara temple, 106-107 The dancing Nataraja of
Music
in sculptures
Chidamvaram,
CHAPTER
107.
VII
Setback and reconstruction in
108139
Indian music, 108

Music coming into definite form, 109 Contact of
India with other countries, 110 It is said that
Pythagoras visited India and carried with him the
materials of Indian culture, 110 Cultural and commercial contact between the prehistoric Indus cities
CONTENTS
Page
Subject
and other Western and most ancient countries, 111

Contract of India with China, 111-112 Contact of
of
India with Central Asia, 112 Different schools
of
112-113
The
schools
drama
and
music,
dance,
Narada, Bharata and Nandikesvara, 113 BrahmaDifferent
113-1 14
bharata
and
Sadasi vabharata,
Naradas, 114 The svaramandcda as described by
Narada in the Shikshd, 115 The gwnawrittis, as
described in the Ndradishikshd, 115-116 The vaidika
and laukika tones, 116 Gdtra and ddravi veends, 1 loll/ Bharata, the father of the methodical system of
music
118-119
,117 The
Pythagorian
Bharata's method of
inicrotonal
system,
determing of the
short survey of
120-122
112-128 The veends, chitrd
and vipanchi, 129 The remains of the saptatantriveend in the Pitalkhora Caves, 129-130 The kutapa,
131
Evolution of the tuning-method or mdrjand,
131-132 Three kinds mdrjand, 132 The modern
method of tuning in the tumburd, 133 Nandikesvara
and his works, 133-134 Bharata and Nandikesvara,
135
short analysis of the work, Bharatdrnava,
136-137 The age of new awakening,
136-138^-The
murcchands and grdmardgas in the Ndradishikshd,
137 Aryan and non-Aryan elements in Indian music,
twenty-two
Bharata's
shrutis,
Ndfiyasdstra,
138-139.
CHAPTER
140143
VIII
The age
of renaissance, 140 Eighteen jdtis, sddhdrana,

antara and kdkali (modified) tones, 141-142 The
alamkdras, gitis and dance in the Ndtiyasdstra, 142
What do we mean by the word jati, 142 The dhruvds,
143 The tonal bases and their distributing units,
143.
CHAPTER IX
144150
Culture of music in the Gupta and Maurya period,

114
Kumara Davi, 145 The Sakas and the Pahlavas
ha4 interest in music, 145 Kalidasa's knowledge of
(
xvii

Page
Subject
music and
dance, 145-146 Dance-types, as described

works of Kalidasa, 146-149 Dipadikd,
jhambhalika, etc. classical dances, 147-148 Prof.
Ghurye on dvipadika and other dances, 148 Vemain
different
Bhupala and Rana Kumbha on dance, 149 Shudraka

and music, 149 Vishnu Sharma and music, 149
Shri-Harsa and Damodaragupta on dance, 150.
CHAPTER X
151165
Indian music in the post-Bharata period, 151 Kohala,

151
Dattila, 151-152
Shardula, 152 Yashtika, 152
1 52
1 53
Visvavasu,
Vishvakhila,
Durgashakti,
153 Svati,
153 Kirtidhara,
153 Lollata,
153
Udbhata, 153 Saunaka, 154 Nandikeshvara, 154-155
Matanga, 155-156 Matrigupta, 157 The author
of
157 Utpaladeva,
the
158
Natyalochana,
1 59-160
1 58-1 59
Parshvadeva,
Abhinavagupta,
King Nanyadeva, 160-161 Someshvara, 162-164
Saradatanaya, 164 and other musicologists, 165.
CHAPTER XI
166176
Role of Bengal in the domain of music, 166-167

Sumudragupta, the veend-player, 167 King Harsavardhana of Kanauj and music, 157 Kalhana, and
Damodaragupta about music of Bengal, 167 The
music culture during Pala and Sena Rulers, 168 The
charyd and vajra gitis, 169 The singing method of
the charyagitij 170 Music culture during Lakshmanasena's time, 171
Jayadeva contribution to the music
of Bengal, 171 The nature and the raga* of the
commentary of
Gitagovinda, 172 Rana Kumbha's
form of the
of the Gitagovinda and the change of
173-174
Similar
rtigas, mentioned in the astapadi,
works like the Gitagovinda, 175 Theform of presentation of astapadi in the South, 176.
CHAPTER
177190
XII
Role of South India in the field of music, 177

ancient Tamil epic, Silappadikaram, 177 The
(
xviii
The
Jain
CONTENTS
Page
Subject
The hymns and rdgas,

dictionary, Tivakaram, 178
as described in the Tevdkaram, 178 The fans are
divided into three main classes, 178-179 The shuddha
Tamil music, 179 The book, Paripadal,
Dr. Ragghavan regarding the Tamil worked on
music, 780 The Silappadhikaram has described about
22 microtones, 180 The epic drama is divided into
three, ISOThe pan and its four varieties, 180 The
names of the seven tones of the Tamil music, 180
The nine classes of prabandha, 180 The ancient
Different musical instruscale of the Tamil music, 181
scale of the
179
ments in the Tamil music, 181 Music as developed

during the Pallava Rulers, 181-182 The Vakatakas
and the Pallavas, 182 Raja Mahendravarman was an
Nilkanta
182 Prof.
accomplished
zwna-player,
The religio-devoSastri on the Pallava Rulers, 183
tional hymns of the Nayanars, 184
The new names of
some of the old rdgas, ISA Dr. Raghavan about the
Saiva hymns of the Nayanars, ISA
Music in the
Chola period, 185 The Dancing hall at Chidambaram,
185-186 MM. Ramakrishna Kavi about the dancefigures at the Chidambaram Nataraja temple, 186
The musical modes during the time of Rajendra Chola
186-187 The ages of Rajaraja and his son Rajendra,
187 Music in the Chalukya period,
188 King
and
188-189 The
Somesvara
music-materials,
ragas, tolas and prabandhas, as described in the
Abhildsdrthachintdmaniy 189 The ancient period of
history of Indian music is very important one, 190.
APPENDIX
191198
Samaveda and music, 191 The Samaveda is the

musical version of the Rigveda, 191 The arrangements of the Samaveda, 191 The purvdrchika and the
The udgdtris and the sdmans, 192
uttardrchika,
According to the Sdmavidhdna-brdhmana, the samanThe terms prakriti and vikriti, 192
singing, 192
Seven kinds of gdna, 193 The different kinds sdmans
like gayatra, etc., 193
The
utterances of the syllables

Page
Subject
in the texts of the
sdmans, 193
The
stobhas, 193
The Rik and the sdman

syllables of the aldpa, 194
differ in the method of the sdman-singmg, 194
The
Matanga and Kallinath
in this connection,
194-195
The esoteric significance of the âwaw-smging*, 196

The Mahdbhdsya on the âftum-singing, 195 The
sdman-scale, 196 The jdtis of the sdmans, 196 The
Indian music
rendering of different sdmans, 197

harks back to the Samaveda, 198.
BOOKS TO BE CONSULTED
INDEX
PLATES
still
199200
201207
210
PRELUDE
The
ancient history of Indian Music is fundamentally the history of her people, civilization and
culture.
The
culture,
from
one of
continuity of Indian civilization and

the most ancient time uptil now, hab
sources in the geographical configuration

of the country.
Many historians are of opinion
its
Hinduism was a common faith and the

Hindu kings were in power, there was a religious
and cultural unity and affinity among the Indian
that as
people as a whole. Decadence set in with the fall

of Hindu India, and reached its climax during the
period intervening the 9th to llth centuries A.D.

That again was the cause of success of the Turkish
and some other foreign invasions. There was a

great revival in arts and letters in the 15th-16th
centuries A.D., with the rise of the
in the
North India on one
Empire
in
Vijayanagar
In the beginning of
in the
side
Mughal Empire
and the Hindu
Deccan on the
Maghadhan
other.
ascendancy, the
The word
Yavanas began.
'yavana' here means the Greeks or some other
foreign peoples like the Sakas or Scythians and
infiltration
of
'the
During the decadence of Mauryan imperialism, the Graeco-Scythian powers invaded India
(324 B.C. 320 A.D.). Though the advent of the
others.

politically speaking, commenced with the
of
Sind by the Arabs and that of the
conquest
Punjab by the Sultans of Ghazni, it was 'Ala-ud-
Muslims,
din
who
got a
strangle-hold over this

Dr. R. C. Majumdar is of opinion that
country.
the reign of 'Ala-ud-din Khalji really witnessed the
Khalji,
rapid expansion
different
parts
Khusrau should
Muslim dominion over

of India.
The name of Amir
of
the
also be linked with that of 'Ala-ud-
din for our purpose, for the period witnessed the

innovation brought about in the art of classical
music of Muslim India.
During the period of
Sharqui rule at Jaunpur, music, architecture and

other types of culture received fresh impetus for
their development in a novel manner.
The
A.D.
history of India from 1526 A.D. to 1556

mainly the story of the Mughul-Afghan
is
contest for supremacy on the Indian soil. Akbar

the Great ascended the throne in February, 1556
A.D. and ruled upto October 1605 A.D.
During
this period, music, architecture, pointing and other

fine arts, (together with literary culture attained
high watermark of development.

During the
time of Jahangir and Shah Jahan (1605-1657
A.D.), fine arts, including dance and music fully
received Imperial patronage. During the reign of
Aurangzeb (1658 to 1707 A.D.), the tempo of
became slow to some

and during that of his successors, it became
more and more slothful and stagnant, and at last it
culture of classical music
.extent,
PRELUDE
entirely ceased to receive support from the Mughul
court during the reign of Shah Alam II (1759-1806
But strange enough the reign of Muhama landmark

in lhe domain of Indian classical music.
A new
of
vocal
vilambat
slow
or
type
music,
kheydl on
the model of the traditional dhruvapada became in
vogue, through the expert medium of Ustad
Niyamat Khan, saddrang, and at the same time the
culture of dhruvapada was raised to its pristine
A.D.).
mad Shah (17194748 A.D.) became

(
glory.
Besides the courts of the Afghan, Pathan and
Mughul
music and drama, together

arts also found free outlet under
rulers, dance,
with other
fine
the patronage of the indigenous rulers as well as

the art-loving wealthy people of both the North
and the South
India.
In Kashmere, Bengal, Bihar,
Assam, Kamarupa, Nepal and Maharastra, the

tradition of culture of classical dance and music
The
was fully maintained with proper care.
classical dance, drama and music received the
royal patronage from the rulers like Lalitaditya
Kalhan the
Jayapida Vinayaditya of Kashmere.
historian of Kashmere has recorded these facts in
history of Kashmere, the RdjaParangini.
Dance and music got full support at the hands
of the Gupta, Pala and Sena rulers of Greater
The charyd and vajra gitis of the
Bengal.
his
Vajrayani Buddhist Siddhacharyas of the 10thllth centuries A.D., the Gitagovindappdagitis of
Kavi Jayadeva of the early 12th century A.D., the

Kristhnakirtana of (the Vaishnava savants like Vadu
Chandidasa, Vidydpati and others of the 14th-15th
centuries A.D., the ndma-kirtana and the Hid or
rasa kirtana of Shri Chaitanya and Thakur Narottamadasa of the 16th-17th centuries A.D., and the
classical and folk as well as the classico-Bengali
songs of the 18th-20th centuries A.D., enriched the
treasury of Indian music.
The
materials for history of Indian music of the

ancient period can be collected from the Vedas
Samaveda, Ihe womb of

music, the Shikshds and the PrdPishdkhyas, the
Ndtyasdstra and its commentaries, the classical
Sanskrit dramas and literature, the Buddhist
literature and the Jdtakas, 'the Brihaddcshi and
the Sangitasamayasdra, the Silappadikaram and
the Tevaram and other ancient Tamil literature, as
well as from the rock-cut inscriptions and sculptures, chiselled on the railings, facades and walls of
different
Buddhist, Hindu and Jain Stupas,
Viharas and temples.
Similarly the materials of history of Indian music
of the mediaeval and modern periods can also
be collected from the records of political and social
happenings of those two periods. The epochs of
and
specially
Baijubaora,
from
'the
Nayaka Gopala, Raja
Tomar, Baksu, Macchu, and

that
of
Singh
others, together with
Swami Krishnadasa,
Mian Tanasena and
Man
Swami Haridasa,
others must be considered to
PRELUDE
be important landmarks in the history of North
Indian music of 'the mediaeval period. In the South,
we
Muthusvami Dikshitar,
Tyagaraja,
and others, who put
Tirunal
Shyama-shastri, Svati
a mark upon the mediaeval history of Karnatic
had
Again, the music works like the Git\aprakdstha of Swami Krishnadasa, the Rdgat\arangini of Lochana-kavi as well as some of the
music.
Persian books
like
Toft-ul-hind
moosiqui of
of
Mdnakutuhala of Fakir-ulla, the

Mirza Khan, the Ma'danul-
Hakim Mohammed Karam Imam
of
Wajid Ali Shah of Lucknow and the

Ndgmat-e-asaphi of Md. Rezza Khan are the landmarks of history of Indian music of the mediaeval
In this connection,
period of North India.
mention may be made of the main works like
the court of
Samgraha-chiiddmani of Govinda Dikshit and the

Chatudandiprakdshikd of Venkatamakhi, which
have constitued the mediaeval history of South
The Rdgadarpana (Hindi transla'the Sangitadarpana of Damodara (Sansthe Sangitataranga of Radhamohan Sen of
Indian music.
tion),
krit),
Bengal, the Rddhdgovinda-sangitasdra (Hindi) of

Frajtap Singh Deo of Jaipur, etc., contain important materials for history of music of the
medan period.
The contributions of
Moham-
Pandit
Achrekar, Prof. Deval, Pandit Bhatkhande of
Maharastra, and Sir Saurindra Mohan Tagore of
Calcutta, Bengal, are essential for the history of
Indian music of the modern period.
Mere
and
heresies
reliable facts,
unsupported by
and
arguments
reasoning, must not
stories,
be regarded as authentic materials for the construetion of the history of music. Although they might
have been collected and preserved with care, they
must always be weighed upon the scale of verification of facts and traditional records, aided by
arguments and reasoning. Some are inclined to
believe dogmatically that old Ustads and the
upholders of the ghardiids are the only persons
capable of supplying records and materials for
construction
but
that
tradition
is
of
merely
reliable
and argument.
blind
history
faith,
of
music,
having
110
True historians are rather
merciless in this respect, because they do not believe

in anything which is not based upon traditional
and reasoning. So the history of music must

always be built upon the solid rock of traditional
as well as textual materials, supported by reasoning
and sound proofs. From the statements of Captain
Willard and some of the Western writers on Indian
music, we come to know that from time to time
facts
conferences used to be called upon to ascertain the

real and genuine system and standard scale of
Indian music, and stalwart Hindu and Muslim

Tmsicians used to be invited at those conferences,
and as such the system used

changes from time to time.
The
to
undergo many
culture of classical, classico-folk and folk

music are being now patronised by the Government
PRELUDE
of India and the State Governments, and 'their
courses will certainly continue to flow uninterruptedly towards the near and distant future, so
as to preserve the glorious tradition of fine arts of
cultural and historical India.
It is at least a
pleasure to admit in connection with the history
of Indian music that some of the modern researches
on music in the Science Laboratories and experiments in the field of crops and trees have unveiled
the inner nature of Indian music, and have enriched
its historical and scientific values as well.
CHAPTER
and was
cultured all through ages in diverse ways and
forms by ilhe Indian people and nurtured in a
religious and spiritual atmosphere, is called 'Indian
music'.
Not only Indian music, but also music o
Music that evolved on the Indian
soil
the countries evolved in the hoary past among

the aboriginal primitive tribes in a very crude and
It is commonly believed that it
simple form.
all
from
originated
But
Nalture.
it
has a systematic
chronological history, as it passed through

different stages of evolution in order to take shape
ar:d
as a complete system of science and art.

I.
What
is
History
The
creative genius of India had been busy in

giving expression to art in all its aspects through
ages.
They are prolific in contents and uplift-
ing in nature.
civilization
well.
is
The history of Indian culture and

not only glorious but amazing as
Now, what do we mean by
history?
an interpretation of
the genuine happennings of the events and facts
in the progressive human society. C
history is a
collection of records or chronicles of incidents and
evolution and involution of different matters or
subjects, that happened and had their beings in the
history, in its truest sense,
is
HOW TO CONSTRUCT
HISTORY
have so in the present, and will happen in the

future.} The music of India has an interesting and
eventful history of its own. Having its origin in
past,
the
primitive
it
society,
tempo of
kept the
its
march throughout
triumphal
ages, prehistoric,
historic or Vedic, post-Vedic or Classical and postClassical.
It will
again resume
the near and distant
its
march through
future in order to attain
perfection, and in the process, it will adjust; and

harmonize itself with the taste and temperament
of the growing and changing society.
II.
What do
We
mean by History of Music
history of music is, therefore, the systematic

and chronological records of musical thoughts and
materials
evolved
that
gradual process.
in
different
It requires
ages
collection,
ment and preservation of the
facts
in
arrange-
and findings
history
relating to music in a systematic order.
of Indian music is a saga of musical thoughts of
the Indian people, as written in their subconscious
growth and progress in

Indian society, and has religious and spiritual outlook. A history of Indian music is a wide subject,
the range of which is extended from the remote
mind.
It
has
its
birth,
antiquity uplto the present time.

III.
How
to construct HisiPory of
Music:
history of Indian music can be constructed

from the materials as found in the annals of

different periods, and they are, in fact, the landmarks of history of Indian music. Those materials
can be
classified tentatively
under four main heads
(a) the treatises of music, written or compiled by

different authors in different ages; (b) the rockcut temples, tablets and inscriptions caused to be
carved and inscribed by different rulers of different times, together with sculptures, paintings,
copper-plates and coins of different periods; (c)
the writings of foreign writers on music and drama,
as well as the history of music of other nations;

(d) the private diaries of the musicians and musicologists, including the local traditions, transmitted
through
orally
anecdotes
of
ages,
music.
and
All
the
these
required to be properly studied

true
historical
perspective
and
and
folklores
and
materials
are
verified in their
be
consulted
a comparative manner. The facts, dates and

forms of music and types of musical instruments
in
and
dances
studied
with
of
should be
periods
also be collected and
different
care,
and
As music was
arranged in a systematic way.
considered to be a part and parcel of the art and
science of
drama
in the classical period, its struc-
ture and technique, in relation thereto, should also

be studied in this context.
IV.
Importance and
Utility of
History of Music :
The study as well as the culture of music loses

much of its zest without the knowledge of history
10
MUSIC SACRED AND PROFANE

:
cr historical aspect of music. Music developed in

a gradual process. As taste and temperament of
the
have
been
changing all the time

through ages, so forms and patterns as well
as the qualities of music are subject to change
in different periods of history.
student of music
society
should,
changes
therefore,
critically
'take
note
and compare one with the
to get the full vision of
different ages
and
of
those
other, so as
development of music of
climes.
sense of historical
perspective is necessary in studying the art and

science of music, and this method of study is sure
make
the knowledge of music perfect, whether

practical or theoretical.
to
Music: Sacred and Profane:

The history of Indian music can be divided into
tw5 main periods, vaidika (Vedic) and laukika
sacred and profane. The sdmagdna, together with
V.
various forms, constitutes the fabric of -the

vaidika music, while the gdndharva and formalised
its
desi music
form that of the laukika musia
Jadunath Sarkar has said that

the historians not to
let
"it is the
Sir
duty of
the past be forgotten
He
nmst trace these gifts back to their sources, give

them their due places in time-scheme, and show
how
they influenced or prepared the succeeding

ages, and what portion of present day Indian life
and thought is the distinctive contribution of each
race of creed that has lived in this
11
land''.

VI.
Division of Ages:
As
the range of history of music is wide, it will

be convenient to divide it into different units or
and
and
and
adequately
periods, so as to enable a historian to arrange

represent the facts and records of development
culture of music, so that one may

easily grasp the significance and value of music.
The history of Indian music can, therefore, be
divided into three broad periods, viz. (1) from the

most ancient times to the end of 'the twelfth
(2) from the thirteenth century to

the eighteenth century A.D.; and (3) the subsequent period. So the periods may be enumerated
century A.D.
as: (1) Ancient, (2) Medieval,
and (3) Modern.
Pandit Vishnunarayana Bhatkhande has divided

the history of Indian music into
(2)
Mohammedan
"Each of
he has said,
into
if
necessary,
viz. (1) the earlier, (2) the later".
his views, Panditji has further said:
medans came
ruling
nation
into
in
Hindu
period,
period, and (3) British period.
'these periods",
be sub-divided,
( 1 )
contact with
the
llth
"may again
two
divisions,
In support of
"the
this
century
Moham-
country as
A.D., and
remained here as such till about the end of the 18th

century, after which date the country passed under
the domination of our present rulers, the British.
* *
The Hindu period, according to this classificafrom the Vedic times and extends right
tion, begins
up
to the
end of 10th century A.D.".

12
We
think
ORIGIN OF MUSIC
the former divisions, as mentioned above, can be
safely accepted for many reasons.
Origin of Music:
VII.
Various
and
mythical stories are

current regarding the origin of music, both Indian
and foreign. The statement of (the Alaxaridrian
grotesque
Chronicles about the invention of music by the Sons

ol Seth or that of the Mosaic literature about
invention seems to be garbed in mythological
allusions. Homer's discovery of a shell of tortoise
J'obal's
on the bank of the Nile or on the top of the Mount

Kyllene are all myths. Sir John Strainer says in
connection with the music of the Bible that the
origin of music is inseparable from 'that of lanHerbert
Herder,
Rouseau,
Darwin,
guage.
have
advanced
and
other
savants
Western
Spencer
their respective views regarding
it in different ways.
evolved from the
music
Darwin,
According
imitation of the calls and cries of the animals and
to
In the Rikprdtishdkhya (the grammar of the

Rigveda) and musical treatises of India, this theory
birds.
finds support to
some
extent.
Father Schmidt and Carl Stumpf are of opinion

that music evolved like speech "from the need to
give signals by sound". It has been mentioned in
the Vedic literature that music evolved out of the
rics or stanzas
tunes
i.e.,
tones.
(mantras) of the Rigveda, set to
So the Samaveda, being a
tion of rics or stanzas,
is
collec-
regarded as the source of
13

Indian music, nay, of ithe music of the world. The
philologists have observed three transitional strata
or phases in the development of music of all nations,
and they are: (1) speech, (2) speech-music or
and (3) song i.e., music proper. The

psycho-analysts and the psychologists are of opinion
that speech and music have originated from a
common source, and the primitive music was neither
recitation,
speaknig nor singing, but something of both.

The Indian literature, both Vedic, Epic and
Classical, have described that music originated from
the sound (narfa), which
(dkddha)
"shabda
is
the product of ether
dkdsha-samb havah"
l
Sound
originates in the living beings, from 'the f ridtion of

air (prdiia-vdyit or vital breath) and heat-energy
(agni~ will-power). It evolves first in a causal form

(andhato) and then in a gross form (dhata). When
the gross sound emanates from the vocal chord, it
is
called sound, and when again it is sweet
and soothing, it is called music or sangitwn.
Different kinds of philosophical conceptions have
been formed over this -theory of musical sound
and origin of music, and two among them are
Siva-Sakti and Laksmi-Ndrdyana conceptions.
The worshipers of the Lord Siva hold that music
came out from the mouths of both Siva and Sakti,
whereas the followers of Visnu ascribe its origin
to Laksmi and Narayana.
From this it is evident
that the mythological conceptions have been interpreted in the light of philosophy in later days.
14
CHAPTER
II
Historical Evolution of Different Music-Materials
Before
dealing with the regular chronological

history of Indian music, we would like to trace out
the nature of origin as well as historical evolution
of
the
music-materials
murcchai'ia, uarna,
like
alanikara,
microtone,
tana,
tone,
sthdya, pra-
bandha, rdga, scale or thdta, rdgagiti, rhythm and

tempo, veena, venu and drum, dance and hand-pose
(mudra), 'together with their philosophical concept,

which are the most essential things to be studied
for the history of Indian music. It should be taken
into accourit that history like any other subject
rests upon the universal process of evolution, and,
therefore, history of Indian music should be studied
from
ithe
viewpoint
of
dialectical
method
of
historical evolution:
I
Evolution of Microtones (shrutis)
The microtones
(shrutis) are the minute perceptible ("shravanayogya"} tones or musical soundunits that constitute the structures of seven tones
gdndhdra, madhyama, panchama, dhaivata and nishdda (corresponding Vedic

tones, chaturtha, mandra, atisvdrya, krusta, praThe Shdstrakdras
thama,
\tritiya).
dvitiya,
like shadja, rishabha,
15

(authors on Indian music) have defined 'shrut? as,
Prathamah
shravanat
shabdah shruyate
hrasvamatrakah
Sa shrutih samparijiieya svaravayavalakshamanam

1
In the primitive, prehistoric and Vedic periods,
we do
But
not come across the use of the microtones.
their existence cannot be denied even in those
times,
and
can be said that in those periods men

it necessary to determine them in their
it
did not feel
musical systems.
So the use of microtones
properly be assigned to the beginning of
(
classical period in the
600-500 B.C.,
when
may
the
the Vedic
music, sdmagdtia was falling out of practice and

the laukika gdndharva type of systematic-cum-
In
music gaining ascendency over it.
Greece, the microtones were devised in the beginning of the classical period by the Greek
scientific
philosopher,
Pythagoras,
and
the
system
was
developed by the Pythagorians. In India,

that the microtones were devised by Brahma or
it is
said
Brahmabharata, the first promulgator of the

gdndharva type of music, and afterwards it was
made perfect by Narada of the Shiksd (1st century,

A. D.) and Bharata of the Ndtyasdstra in the
2nd century A. D. Narada has mentioned about 5
diptd, dyatd, karund, mridu
and madhyd, and he has called them 'shrutis'. The
names of those basic minute tones were very signi-
basic minute tones
16
EVOLUTION OF MICROTONES
ficant with their specific meanings.
Bharata has
systematically determined and arranged 22 microtones (shrutis) on the basis of those 5 basic minute
tones, and has 'termed them as 'jails' or the ddhdras
of ithe 22 microtones. \ Thus we get in the 2nd
century A. D. the jdii-vyakti or sdnidnya-vishesa

(janaka-janya} relation between the series of
microtones, diptd, dyatd, karund, etc. and tivra,
kumudavati, mandd, etc. Bharata has also determined the exact bases of the seven tones, shad] a,
(svarasthdnas} in the ratio of 4 3
experiment upon two veenas of equal
etc.
and achala
2,
making
size,
chala
(i.e., one veetvA with shif table frets and

other with fixed frets).
He has determined the
22 microtones in relation to 5 jdtis (diptd, etc.)
thus
17
This division of the shrutis, according to the

jdtis, is also accepted by the authors on musip of 'the
Karnatic system.
all
the
It
should be remembered that
names of
of their own,
the Shrutis bear full significances

and these significances are given
according to eight aesthetic sentiments and moods

On the basis of aesthetic
(rdsa and bhdva}.
sentiments and moods of the 5 jdtis i.e. jdti-shrutis
of Narada, the 22 shrtO&s of Bharata are classified
thus:
Narada
dipta
ayata
mridu
madhya
karuna
= excited,
Bharata
bright, radiant.
tivra.
extended, broad, wide.
kumudavati.
soft, tender, mild, gentle.
mandd.
= central, proper tolerable, middling.

= sympathetic, compassionate,
tenderness, merciful.
18
cliandovati.
dayavati.
EVOLUTION OF TONES
Evolution of Tones (svaras)
II.
The
primitive tribes of
all
countries of the world
monotonous songs with one high tone

at first.
Gradually two tones, high and low came
into practice. In the Vedic period, this practice also
used
to sing
prevailed, though the order of the tones used to be

more systematic. In the Brdhmana literature, we
method of chanting hymns

with one tone only (ekasvari-gdyana) and it was
find references as to the
also
known as
ences
the drchika-gdyana.
to
Similarly referof chanting or
gdthd-gdyana (system
hymns with two tones, high and low)
and sdmika-gdyana (system of chanting or singing
singing the
three tones, high, medium and

low) are found in the Vedic literature.
\ The Vedic music, sdmagdna was the earliest
of the
hymns with
scientific
method of singing
in India.
It
became
systematic when three base tones like amtddtta,

svarita and itddtta evolved. The svarita was the
harmonizing (samdhdra) or balancing middle tone

that
was a combination
anuddtta and nddtba.

Prof.
"The Rigveda was recited

uddtta, anuddtta and svarita,
ni and sa of frequencies 10 9,
Sambamoorthy
to the three notes,
corresponding to
8(9 and
ri}
of the partial tones of the

Well has it been said by
respectively, the nishdda being a note

belonging to the lower octave". The nucleus of
the scale (thdta} mela or melakartd} was formed
in
the
arrangement of the
svwrita and uddtta.
19
three
basic
tones,
The emergence
of the solfa syllables, sa,
ri,
ga,
ma, pa, dha, ni of the post-Vedic period, says Prof.

Sambamoorthy, "is the earliest landmark in the
of music. * * The
solfa
European
history
doh, ray, mi, fdh, soh,
Guido
d'
syllables
la, si
system,
originated only with
Areezzo (10th century A.D.) The solfa

sa, ri, ga, ma, pa, dha, ni laid the foun-
dation for the development of Indian musicography

But it should be remembered that
(notation)".
the seven Vedic tones, prathama, dvitiya, tritiya,
chaturtha, mandra (panchama), atisvdrya (sastha)

and krusta (saptama) evolved earlier in the Vedic
society,
and they
are, therefore, anterior to the posi-
Vedic laukika solfa syllables like

There welre "some subsidiary tones
nihita,
kshaipra,
praslista,
sa,
ri,
ga, etc.
like jdtya, abhi-
tairovanjana,
pdda-
and tathdbhdvya.
Besides these, there
evolved some other subsidiary tones like vinardi,
anirukta, etc. The Vedic music, sdmagdna used to
be sung with different tones, which evolved in a
gradual process from one to seven, thus creating
vritta
strata
different
like
drchika,
gdthika,
sdmika,
svardntara, audava, shddava and sampurna. When

the Vedic music became more systematised, they
were used
tones.
to be
sung with four,
The Vedic
tones
five,
evolved
process (avarohana-krama) thus:

Uddtta
krusta
(pa)
prathama
(ma)
dvitiya
(ga)
20
six
in
and seven
downward
EVOLUTION OF TONES
Svarita
Vide the Taittiriya-
tritiya
( ri )
chaturtha
(sa)
mandra
(ni)
atisvdrya
(dha)
{ medium)
pratishakhya
"tesham
diptijno-
pdabdhih".
Anudatta
(dha)
(ni)
(low)
According
to the
Y&jnavalkya, Naradi and other
Shikshds, the laukika (gdndharva and desi) tones

or solf a syllables evolved thus
:
anudatta
ri,
The
swrita
dha,
scr,
solf a syllables, sa,
ri,
ma, pa,
udatta
ni,
ga
ga, etc. evolved in accord-
ance with the concept of basic or adhara-shadja,

according to which the tones or tunes of the stringed
and percussion instruments, and even the tones of

the vocal music are harmonized even to 'this day,
or it can be said that it is a common practice even
to this day that all rdgas and musical compositions
are sung to the basic key-note, ithe adhara-shadja.
The fourth and fifth tones are the samvddi-svaras
(consonance) of the adhara-shadja.

All the tones of music before the Christian era
were pure and not displaced (vikrita}. In the

Ndtyasdstra of the 2nd century A. D., we find two
itcnes as displaced (vikrita) and they were gdn^
dhara and nishdda (i.e., antara-gandhdra and
So in the beginning of the
kdkali-nishdda)
Christian era, the tones were divided into two,
shuddha and vikrita, sharp and flat. The displacement in the tones were due to the shifting of the
!
21

(shrutis) of the tones.
of
time
the
Sharangdeva i.e., in the early
During
13th century A. D., we find the use of a number
subtle
microtonal units
of displaced (vikrita) tones in classical music, and

their numbers were 19 i.e., 7 sharp and 12 flat19 'tones in all. During Pandit Ramamatya's time
(1150 A.D.), their numbers were minimised and

only 7 displaced tones were used, which meant that
7 sharp and 7 displaced^H tones were used in the
North Indian system of music. During Venkata-
and Tulaja's time (17291735 A.D.), the displaced or flat tones were limited
to five, and 'the total number of tones used were 12
(7 sharp and 5 flat 12), and these numbers are
makhi
(1620 A.D.)
North Indian system of music.

But in the South Indian system, the pure (shuddha)
and displaced (vikriba} tones are 12, and they are
set forth in the following two tables:
still
in practice in the
Table
I.
EVOLUTION OF MURCCHANA
Table
III.
Evolution of Murcchand,
Tdna and
We
II.
Varn, Alamkdra,
$\t\hdya:
of murcchand, varna,
alamkdra, tana, sthdya and other music-materials
prevailing in India in the pre-Christian era. In the
find
the
practice
23

Great Epic like the
has been mentioned
Rdmdyma
of
(the
400 B. C,
it
"sthdna-murcchana-kovidau"
i.e., the wandering Bards like Lava and Kusha were
well-versed in the art and science of the gdndharua,
type of music: (a) "tau tu gdndharvortattvajnau"
(b) "bhrdtardn svararsaynpannau gadharvavivar
rupinam"
(vide
IV
canto).
From
these
it
is
gdndharua type of music, songs

were sung with the seven shuddha jdtirdgas, having
seven tones, murcchand, sthdna or register, rhythm
and tempo, and aesthetic sentiment and mood
(rasa and bhdva}
"jdtitihih saptabhir-yuktaw,
e rident 'that in the
* *
rasair-yuMam bdvyametadgdyatdm" (vide IV canto). The alamkdras

were also in practice, along with the songs, and it
has been mentioned in the Rdmdyana, while it
Abhinavastates: "pdthye gcyc cha madhuram".
gupta has stated in the commentary Abhinavatantri-laya-samanvitam,
bhdrati
that
when any composition
(sdhitya)
alamkdras and sweet tones, it is

possesses
known as a pdthya. These six alamkdras are,
according to Abhinavagupta, svara or tone, sthdna
or register, varna, kdku, alamkdra and anga. So
six
the kdvya or sdhitya of a song is called the pdthya,

when it is embellished by those six alamkdras.
Bharata has also explained pdthya in the
Ndtyasdstra
(XVII.
102),
and
has
said:
"pdthyam prayunjitam saddlamkdrasamyuktcwn"

Abhinavagupta has followed Bharata in this
Bharata has divided pdthya into two,
respect.
24
EVOLUTION OF MURCCHANA
Sanskrit and Prakrit.
Therefore it is clear from

and commentaries that murcchand,
alamkdra, varna and tana had already evolved in
the
the
texts
pre-Christian
era,
in
the
beginning of the
classical period.
(a) During
era,
we come
the
beginning
of
the
Christictn
across the clear definitions and des-
criptions of the music-materials like murcchand,

varna, alamkdra, etc., in ithe treatises like the
Ndradishikshd
of
the
1st
century
A.
D.,
the
Ndtyasdstra of the 2nd century A. D., the Brihaddeshi of the 5th-7th centuries A. D. Ndrada of the
Shikshd
has
murcchand
said:
"tdna-rdga-svara-grdma-
lakshanam" (II. 1). Bharata has

stated that a murcchand is but a series of the closely
tu
connected tones:
"kramayutdh".
In the 5th-7th
centuries A. D., we find a definition of murcchand

in
in
which Matanga has
the Brihadde^hi,
said: "murcchdmoha-saniitcchrdyayoh", i.e., murcchand is no other than the elaboration of 'the seed-
form of the rdga, and
this
is
possible
when
the
seven tones of a rdga make themselves manifest

by ascent and descent processes.
The murcdha'nds evolved from
the gramas as
and so twenty-one murcchands evolved
from the three main gramas, shadja, madhyma
and gdndhdra.
Each murcchand
possessed
their base,
special
Narada
unit
has
of
aesthetic
roughly
said
25
sentiment.
about
Though
twenty-one
and Bharata about fourteen ("dvaigramikshchaturdasha") murcchanas, yet by different arrangements of seven tones (^sa ni dha pa ma ga ri), 84
(7 X 12=84) variations of murcchana might have
evolved.
During the 5th-7th centuries A.D., we come

across a new school, which maintained murcchand
with 12 tones.
From
the history of Indian music
we
come to know that Kohala, Nandikeshvara and to

some extent Matanga, were the upholders of this
school. In the Brihaddeshi, Matanga has said "sd
murcchand
dvibhidha
sapta-svara-murcchand
dvadasha-svara-murcchand chcti", i.e., murcchand
was of two kinds: one, having 7 tones and the
ether, having 12 tones,
(a) The murcchand with
7 tones was divided into four parts: pwrna,
The purna
shddava, audwvita, and sddhdr&na,
:
or heptatonic one contained 7 tones, hexatonic one,

6 tones, petnatonic one, 5 tones and the sddhdrana
one,
two displaced
(vikrita} tones, antara-gdridhdra
(b) The murcchand with 12

tones used to manifest themselves in three registers
and kdkali-nidhdda.
(sthdna),
low,
medium and high (mandra,

As for example, Kohala has
madhya and tdra).

said,
Yojaniyo vudhair-nityam kramo

lakshanusaraltahf
Samsthapya murcchana jatiragabhashadi-siddhyaye
26
EVOLUTION OF VARNA AND TANA
And
Nandikeshvara has
said,
D vadasha-svara-sampanna
naty avy a
murcchana vudhaih)
Jati-bhashadi-siddhyartham tara-
mandradi-siddhaye
(b)
The function
of a varna
is 'to
The varna
manifest a song
(along with a raga), and, therefore,

as the gdnakriyd.
i't
is
known
four kinds,
Different
sanchdri.
is
of
drohi, avarohi, sthdyi and

alamkdras evolved from those four varnas. The
alamkdras are so called, because they adorn the
rdgas and the gdnas. Now, from the drohi-varna
evolved 12 alamkdras (varndlamkdras} such as,

vistirna, nishkardha (together with its gdtravarna),
From the avarohi and sthdyi varnas

vindu, etc.
similar alamkdras evolved, and from the sanchdrivarna evolved 25 alamkdras.
}
(c) It
has
already
been
said
that the tanas
era, and there

which
were
named
after different
tdnas,
sacred sacrifies ("yajnandmdni tdndni" vide the
Vdyu-purdna, Matanga's Brihaddeshi, Narada's
Sangita-makaraMa, etc.). In the beginning of
the Christian era, 49 tdnas evolved (vide the
evolved during the pre-Christian
were many
Ndradishikshd,
Shikshd that
III. 8).
20
Narada has
tdnas
evolved
said in the
from
the
madhyamagr&ma, 14 from the shadjagrdma and 15

from the gdndhdragrdma (= 49 tdnas). But, during Bhara'ta's time (2nd century A,D.), 84 tdnas
27

-evolved ("chaturashiti", NS. 28.33). Bharata has
said that there are 49 tanas with six tones and 35
with
five tones (
84), and besides
-these,
there exist
Bharata has
tanas with 7 itones (sampurna-tdna}
further said about the tanas, applicable >to musical
.
and they were divided

pravesha (low or soft) and nigraha (touch).
instruments (veend,
into
etc.),
Dattila has said that besides the simple tanas, there

evolved gradually thousands of intricate or kitta^
tanas (5033) in the later period, from different

methods of plucking the strings of 'the musical
instruments
like
etc:
veend,
"krama-niutsrijya
tantrinqm".
(d) Similarly different gamakas
evolved during the pre-Christian era.
like tiripa, sphurita,
and
kdkus
The gamakas
kampita, Una, dndolita,
vali, tri-
bhinna, kitrula, dhata, ullasita,
wudrita,
namtit\a,
svara-kdku,
pldvita, gumphita,
and mishrita, and kdkus like
rdga-kaku,
anya-kaku,
desha-kaku,
kshetra-kdkit and yantra-kdku, etc. evolved in a

gradual process. In the Rdmdyana, we find that
Lava and Kusha used
to sing
rdmdyana' gdna with
the application of kdku:
Tarn sa shushrava kakusthah p-urvacharyavinirmitam

cha
Apurvam pathyajatim
geyena
etc.
samalamkritam
|
(e)
The kdkus
are the variations of the vocal
sound for expressing
different
28
ideas.
Abhinava-
J&YUJLUHU1N U*
1J&JN
gupta, Visvanath Chakravurty, Raja Bhojadeva of

Dhara, Sharangdeva, Bhanuji Dikshit and others
have explained the term 'kdku'
in different
ways.
In the 2nd century A.D., we find that the kdkus
were used to express the eight aesthetic sentiments
(rasas), which have been made explicit by Bharata

in the NdPyasdstra.
The experts have observed
kdku originates from a conjunction of

apex and vocal shord,
that
palate,
(f ) The sthdyas or musical phrases also evolved in the pre-Christian era, as the songs used to be
improvised at that time with the jdtirdgas and
grdmardgas (vide the Rdondyana, the Mahdbhdrata

and the Harivamsha). The sthdyas or thdyas are
the outlines of musical frames (dkdra), upon which
From the
the structures of the rdgas are built.
5th-7th to 9- llth centuries A.D., the sthdyas began
to be conceived
and
scientifically
which different anga-rdgas
arranged,
upon
like
bhdshd, vibhdshd,
ancient
with
the
anParabhdshd, along
jdti and grama
Different kinds of
rdgas began to be evolved.
sVhdya like vena, gati, jdyi, anujdyi, vali, etc.,

evolved as different bases (sthdnas) of the rdgas.
IV.
Evolution of Ten Essentials
manas)
(dasha-laksh-
The
ten essentials of Indian music reached high

watermark in their evolutionary process, when the
music-consciousness of the people of the society be-
29
A HISTORY OP INDIAN MUSIC
came mature and

initials
lower
The
keen.
ten essentials like
(graha)^ sonant (amsha), higher (tdra),

(mandra), concluding (nydsa), medial
(apanydsa}, rare (alpPva), abundance (vahutva},

hexatonic (shddava), and pentatonic (audava)
evolved as qualities, for determining the genuine
form and nature of the melodic -types or rdgas.

The essentials became necessary when the folk
tunes of different countries and nations began to
infiltrate into the stock of the classical music, and
so they were considered as the means for preserving the intrinsic purity of the rdgaîorms.
century A.D., we come across

those essentials in Bharata's Ndtyasdstra in a very
In
the
2nd
and
undoubtedly proves the

existence of the essentials even in the pre-Christian
definite form,
era.
The
this fact
essentials
had
in
them theoretical-cum-
gramma'tical value. Gradually 'there happened many

admixture in the domain of rdgas, indrga and desi,
from the 3rd-4th centuries to

5th-7th centuries A.D., and as such the ten essenurban and
rural,
played an
important role at that time, for

determining their classical character, and even upto
this time that tradition is upheld and followed with
tials
esteem.
Bharata has
said,
Grahamshau tara-mandrau cha

nyasopanydsa eva cha|
cha
cha
vahutvam
Alpatvam
shadavauduvite tatha||
30
EVOLUTION OF TEN ESSENTIALS

has been mentioned before that the essen-
It
were known as the determining factors of <the

rdgas, and through them the real forms and natures
of the rdgas used to be ascertained. As Bharata
has admitted that he owed his debt to the ancient
preceptor, Brahma, in compiling his book on the
dramaturgy (i.e. the Ndtyasdstra), it can further
tials
be taken for certain that the ten essentials existed
before him, either in seed form or in somewhat

obscure manner, and he knowingly adopted them
in his
system and applied them for practical pur-
poses.
It may be interesting to note that though
Bharata has scientifically used those ten essentials,
yet there were some indefiniteness in the connotation of some of 'the essentials.
As for example,
Bharata has used the 'terms, graha and amsha in
one and the same sense, and again he has used the
terms, amsha and vddi side by side. Besides, he
has ascertained more than one amsha of a
rdga (jdtiraga). Regarding the essentials, graha

and amsha, he has said,
Grahastu sarva-jatinamamsha eva hi
kirtitah]
Yat pravrittam bhaved-ganam so'msho graha

vikalpitah
That
where-from a song or a part of song

bhaved gdnam"),
it is known as a graha, whereas when a rdga fully
manifests itself from its starting point ("tatva
takes
is,
its
start ("yat pravrittam
31
amsho ndma*
yasmin vasati rdgastit
yasmdc-
chaiva pravartcuPe"), it is known as amsha. But

Matanga's statement or definition in this respect
appears to be more clear, when he has said that 'the

starting tone of a raga is the initial or graha ("apradhdnabhuttati'}, and the
dominant tone
amsha ("pradhdnabhu\t<ah").
is
the
In fact, the signi-
term graha used to be altogether

different from that of amsha, during Matanga's
time, in the 5th-7th centuries A.D. Matanga has
ficance of the
stated that the sonant
(amsha or vddi}, being
uni-
and cause of the manifestation of the rdga,
versal
prominent or predominant: "rdga-janakatvdd

vydpakatvdccha amshasya prddhdnyani". Again,
during Bharata's time (2nd century A.D.), both
the terms, wmsha and vddi came to be used for
is
determining a rdga with different significances to
seme
extent,
whereas during Sharangdeva's time,

two terms came to
in the early 13th century, these

be used in 'the identical sense.
The commentator,
Kallinath has stated "â vddi tyogyatdvashdt amsha
sydt rakti-vydnjakatvdt" i.e. both amsha and vddi
:
used to convey the idea of creating the pleasing

sensations of the rdgas.
The
term, nydsa conveys the idea of the conThe

cluding tone: "nydso hi anga-samdpftau"
.
apanydsa means the medial
and it is used in
the compositions of the songs, which are known
as viddri. The samnydsa means a tone which is
not antagonistic to the sonant or vddi, and consti32
stop,
EVOLUTION OF THE CONCEPT OF RAGA

tutes the latter part of ithe song. The term alpatva
conveys the idea of rare use of tones in a rdga. It
used in two different ways tones that are dropped other than the sonant (anabhydsa) and the
tones that rarely touch -the composition of a rdga
is
(lamghana).
The vahutva means abundance
tones in a rdga.
In relation to vahutva, there
of
is
subsidiary essential, known as antaramdrga which

avoids
generally
apanydsa,
nydsa,
vinydsa,
sanydsa, graha and amsha or vddi, and, from time
to time adopts the role of alpaPua in its dual aspects
in consonance with amsha or vddi.
The mandra
the tone or tones of the lower octave,

whereas shddavatva and audavatva signify the
signifies
hexatonic and pentatonic forms of the rdgas.

Besides these essentials, we find the practice
(y&di), consonant (samvddi),
assonant (anuvddi) and dissonant (vivddi). All
of tones,
sonant
these determining categories evolved in relation to

the dominant tone sonant (amsha or vddi). The
and dissonant ones are subordiwhereas the dissonant or vivddi

brings disharmony and want of raktibhdva (pleastones, consonant
nate to 'the sonant,
ing quality) in the rdgas.
V.
Evolution of the Concept of Rdga:
A rdga
is
the product of permutation and com-
bination of tones which creates sweet and sooth-
This
(samskdra) in the mind.
of
from
Brihad$e$hi
Matanga's
get
ing impressions
definition
we
33

the 5th-7th centuries A.D.
It is said
that in the
beginning of the classical period, when Brahma or

Brahmabharata innovated the new system of the
gdndharva or mdrga type of music, incorporating

most of 'the materials of the" Vedic music, seven
pure (shuddha) jdtis were used in the songs
In the
(gdnas).
Rdmdyana (400
B.C.),
we
find
shuddha jdtis (jdtirdgas) were used in

In the Mahdbhdrata (300
the rdmdyana-gdna.
B.C.) and the Harivamsha (200 B.C.), we
find mention of six grdmardgas. Bharata has said
that seven
in the Ndtyasdstra ithat not only the grdmardgas,

but also the rdgas, gandharva and desi, evolved
from the jdtis i.e. jdtirdgas.
Bharata has
not
described
only
A.D.)
century
also
11
He
has
more
in
the
mixed
mentioned
jdtis
their
(2nd
Ndtyasdstra
shuddha
seven
the
(7+11
specific
jdtis,
18
ten
but
jdtis).
charac-
(dasha-lakshmanas) so as to determine
them as rdgas. But he has not given any definition
teristic
of the
it
in
word
his
rdga',
whereas Matanga has defined
Some
Brihaddeshi.
are
of
opinion
that the rdgas of the regional or desi type of music,
being the product of an admixture of different
rdgas, were
more pleasing to the heart (hridaya-
ranjaka) than those of the gdndfoarva or mdrga

Prof. Sambhamoorthy has said that
types.
was the tie of

music and possessed more vigour and
feature, and so Matanga has significantly
the
hridaya-ranjaka
the
desi
attractive
character
34
EVOLUTION OF THE RAGA
work as Brihaddeshi. But whatbe the controversy regarding the pleasing
styled his musical
ever
may
character or
we may
ties
arrive
of gdndharua and desi music,

the conclusion from a close
at
scrutiny of the ancient treatises on music that the

evolution of the clear concept of rdga was at work
the
in
beginning of the
600-500 B.C., though

in a nucleus
VI.
form
it is
in the
Evolution of the
Definite
period in the
believed to have existed
classical
Vedic period.
Rdga
form of rdgas emerged during
the
Before the Rdmdyana

classical-cum-epic period.
in a book form (400 B.C.), seven pure
(shuddha} jails (jdtirdgas) evolved in the begin-
was compiled
In
period (600-500 B.C.).
the Rdmdyana (vide canto IV), we find the use of
seven suddha jdtis or jdtirdgas in songs. The jdtis
ning of the classical
were the causal or basic rdgas, from which evolved

The term 'jdti*
all kinds of rdgas, mdrga and desi.
connotes the idea of the universal (sdmdnya) like
It is like a
the Brdhma/iia, Kshatriya castes, etc.
main
4he rdgas were casted alike.

is, therefore, regarded as the main source or
fountainhead of all the melodic forms. In the
die
wherein
all
It
Mdhdbharata-HarivamJha
find the use of six
gdti'}
(300-200
grdmardgas
in different kinds of song.
B.C.),
we
(dhad-grdmardThese six or
seven grdmardgas have fully been dealt with by

Narada in ithe Ndradishiksd of the 1st century A.D.
35

Further
development in the jdtis or jdtirdgas

evident in Bharata's Ndtyasdstra of the 2nd
is
A.D. Bharata has mentioned about 7

(shuddha) and 11 (mkriia} 18 jdtis or jdtirdgas,
and from this it is evident that before or during
the time of Bharata eleven more jdtirdgas evolved,
century
Dattila (2nd-3rd centuries A.D.) has also described

about 18 jdtirdgas in the DaMlam. The grdmardgas also existed side by side with the jdtirdgas
during Bhajata and Dattila.
The names of the six or seven grdmardgas
have been mentioned in Narada's Shiksd as well as
the
in
Kudumiamalai
Padukotai
Rock-Inscriptions
South
were
caused
Inscriptions
State,
India.
These
in
the
Rock-
to be inscribed by Raja
7th century A.D.
The
Mahendravurman in (the
names of the 18 jdtirdgas have been given in the
The
Ndtyasdstra (vide Kdshi ed. chap. 28th).
names of the seven grdmardgas
the
(as
and the Kudumiamalai RockNdrodishiksd,
Inscriptions have mentioned)
are:
shadjagrdma,
madhyamagrdma, shddava, sddhdrita, panchama,
kaishika and kaishika-madhyama.
The correct
notations of these 7 grdmardgas remain 'engraved
on the Kudumiamalai Rock-Inscriptions, and
Narada has
also described about their tonal
forms
(svara-rupas) in verses.
The
periods, raging from the 5th to 7th centuries,

very important in the history of Indian
music, because during this time, numerous regional
are
36
EVOLUTION OF THE JATIRAGAS

tunes were incorporated in the fold of the classical
tunes or rdgas.
The bltddhdrdgas (subordinate
melodic types) evolved from the grdmardgas. The
bhdshdrdgas were divided into four classes, and

they were: mula (original), samkirna (mixed),
dcshaja (regional) and chdydshraya (dependent).
Now let us show how the mdrga and formalised
desi rdgas evolved in a gradual process
(a) Evolution of the Jdtirdgas
should be remembered that the gdndhdragrdma

(ancient ga-scale) became obsolete during the time
It
of Bharata of the Ndtyasdstra fame. The pure or

shuddha jdtirdgas were named after seven laukika
madhyama, pandhavuata
and
chama,
nishdda, and, therefore, their
tones, shadja, rishabha, gdndhdra,
names were
madhya-
shddji, drshabhai, gdndhdri,
md, panchami, dhaivati and naishddi or nishadavati.

These seven shuddha jdtirdgas evolved respectively
from shadja and madhyama gramas thus
FVom
the
shadjagrdma
shadji,
drshabhi,
dhaivati and nijhddavati,
From
the madhyamagrdma gdiidhdri, madhyaand panchami.

The mixed (displaced or vikrita) jdtirdgas
(eleven) evolved from the admixture of the suddha
(placed or pure) seven jMrdgas from the two
gtdmas, shadja and madhyamd ithus:
md
1,
Shadjfrkaishiki
from the admixture of shadji and

gandhafi,
37

2.
Shadja-madhama.
shddji and
. .
madhyama,
3.
Gandhara-panchami
gandhari and
panchami,
4.
Andhri
gandhari and
5.
Shadjodichyawti....
drshabhi,
shddji,^
gdndhdri
and
6.
Karmaravi
dhaivati,
drshabhi,
pancliami,
and naishadi,
7.
Nandayanti
drshabhi,
gdndhdri
and panchanm.
8.
gandhari,
GandharodichyaVa..
dhaivati,
shddji and
9.
madhyama,
madhyama,
Madhypnodichayavd
panchami,
gandhdri
and dhaivati,
10.
Raktagdndhdri
gdndhdri,
madhyama,
panchamiand
naisMdi,
11.
Kaishiki
shddji,
.,
gandhdri,
madhyama,
panchaml,
dhaivati
and naishadi.
(b) Evolution of the Grdmardgas:
The six (those that have been mentioned in

the Harivamsha-purdna) or seven (those that have
been described in the Ndradishiksd and Kudumi38
EVOLUTION OF THE GRAMARAGAS

amalai Inscriptions) grdmardgas were pure or
shuddha ones, and afterwards 23 mixed (displaced
or modified) grdmardgas evolved.
There was a
time (5th-7th centuries A.D.), when some gitis
were known by
their rdgas,
and so they came to be
known
as the rdgagiPis. Though there are controversies as regard their number, yet most of the
ancient musicologists are of opinion that there were
main rdgagitis, and they were dhuddha, bhinnd,

gauda, veshardand sadd hdrani (vide Brihaddeshi)
five
has been said that the pure type of the grdmardgas were six or seven in number. In course of
I>
the vikrita grdmardgas evolved and were

incorporated in bhinnd and other rdgagitis.
time,
The seven shuddha grdmardgas evolved from

the
I.
two grdmas, shadja and madhyama thus
Shuddhd
(a) evolved from the shadjagrdma:

1.
kaishika-madhyama,
2.
sadharita,
3.
shadjagrama,
(b) evolved from the
II.
4.
madhamagrdma:
madhyamagrama,
5.
shadava,
6.
panchama,
7.
kaishika.
Bhinnd.
.5

1. bhinna-shadja,
39

2.
kaishika-madhyama,
(b) evolved from the madhyamagrdma:
3.
kaishika,
4. tana,
5.
III.
Gauda.
bhinna-panchama.
.3

1.
2.
gauda-kaishika-madhyama,
gauda-panchama,

3.
madhyamagrdma:
gauda-kaishika.
IV. Beshard..8
1.
takka,
2.
veshara-shadava,
3.
sauviri,
madhyamagrdma:
4. botta,
5.
malava-kaishika,
6.
malava-panchama,
(c) evolved
from
both
the
dhadja
madhyama gramas:
7.
8.
takka-kaishika,
hindola.
V. Sddharani.
.7
(a) evolved from the Shadjagrdma:

1.
rupa-sadharana,
2.
shaka,
3.
bhasmana-panchama,
40
and
EVOLUTION OF THE ANGARAGAS

madhyamagrdma:
4. narta,
5.
gandhara-paiichama,
6.
shadja-kaishika,
7.
kakubha.
(b) Evolution of the Bhdshdrdgas or Angardgas:
Again from
these grdmardgas, emerged different

kinds of subordinate or bhdshd or anga rdgas, and
Sharangdeva has
the grdmardgas:
said that
268 rdgas evolved from
Sarveshamiti raganam mili'tanam shata-dvayam|

Chatu'shashtyadhikam vrute shrangi
shrikaranagrani
which means,
30
gramaragas
uparagas
8
20
8
.=
11
="
12
3
ragas
ragangaragas
(those were ancient)
ancient bhashangaragas
krianga-ragas
upanga-ragas
=
=
=
fohasharagas
vibhasha-ragas
==
antarabhasha-ragas
were
raganga-ragas (those
practised during
Shrangadeva)
bhashanga-ragas
%
20
13
==
*=*
27
264
krianga-ragas
upanga-ragas
Total ragas
41

remembered tha't the evolution
in a gradual process.
was
As for
rdgas
example, the grdmardgas evolved from the jdtis
or causal jdtirdgas, the bhdshdragas from the
grdmardgas, the vibhdshdrdgas from the bhdshdrdgas, and the antarabhdshd -rdgas from the
vibhdshdrdgas. The bhdshd, mbhdshd and antaraIt
of
should
be
'the
bhdshd rdgas were
all
anga or subordinate rdgas.
The rdgdnga, bhashdnga, kriydnga and updnga

rdgas
all
came out from
the
grdmardgas which may
be considered as their f ountainhead.
As regard
the
modern rdgas and

owe their
the grdmardgas or jdtirdgas. The janya-
evolution of the mediaeval and

rdginis,
origin
ito
it
can be said that
all
of them
janaka system of the rdgas evolved later on, and so

we get ithe janaka rdgas as six or more than that
and janya rdgas as thirty or thirty-six or more.
It will be fruitful to consult the books on music,
written by Vidyaranya Muni, Pundarika Vitjthala,
Somanath, Sri Kantha, Damodera Misra, Ahobala,

All /the
Srinivasa, and others in this context.
mediaeval and modern rdgas evolved from the
basic scales or fihdtas or melas or melakartfds.
Venkatamakhi has devised 72 melakartds, and in
relation to those melakartds numerous rdgas
evolved to enrich the treasury of the South Indian
music (vide the Chaturdandiprakdshikd).
VII. EvoliMori of the Scales:
The
scales
(Latin
scala
42
ladder)
are
the
EVOLUTION OF THE SCALES

arrangements of different tones (seven (tones)
which are the fountainhead of the melodic types
or rdgas. The sdman scale is the most ancient one
in Indian music.
It is said
that the scale of the
sdman singing began with

to
the
corresponding
the lower octave in a
the Vedic tone, kmsta,

laukika tone panchama of
downward
process (avaro-
hann-kramd). The civilized nations of yore were

conversant with 'the process of deriving modal
shift of tonic or basic tone. Well has it been said
by Prof. Sambamoorthy in connection with this
method that "the scale to which the process is
referred to as the basic scale.
By taking
each note of the basic scale as the tonic or ddhdra-
applied,
is
shadja and playing the self-same notes of the

original scale,
new
scales result.
New
scale results
because of the re-distribution of intervals, conse-
quent on the shifting of the ddhdra-dhadaja.

This process is popularly known as graha-bhedam,
grahasvara-bhedam and shruti-bhedam"
Some
evolved
are of opinion that the ancient sdman scale

At first, the
in a gradual progress.
sdmagdnas were sung with the basic tones like

uddtta, anud&tta and svarirta, which corresponded
with the laukika (post-Vedic) tones, rishabha,
nishdda and shadja (of frequencies of 10 9, 8|9
and 1). These three base tones really formed a
scale.
Gradually this scale of (three base tones
1
developed "into a quadratonic scale wiith the addition of ga (32 27), a semi-tone above ri", and,,
1
43

formed as ga, ri, ni, $a was in
Next the tone, dhaivata (dha
5)6) was added, and consequently the pentatonic
scale ga, ri, ni, sa, dha evolved. After it, we find
therefore, the scale
a svardntara
cast.
the hexatonic scale with six tones like ma, ga, ri,
sa, ni, dha, with the addition of madhyama
4|3) above. At last the heptatonic scale with

seven tones evolved and we got 'the tone-series as
ma, ga, ri, ^ra|and sa, ni, dha, pa; with the addition
of the tone panchama (pa 3|4) below. "The scale
(ma
of the sdmagdna", says Prof. Sambamoorthy, "was

a downward scale, and ma, ga, ri, sa and sa, ni, dha,
pa were perfectly balanced and systematic tetrachords, 'the extreme notes of each tetrachord bear4.
ing the ratio 3
be
as
a
may
regarded
:
Thus
the
madhyama
sdmagdna
scale.
scale
When
sa,
p was sung, an octave higher, the idea of an

octave was perceived.
The sdma-saptaka gave
birth to the shadjagrdma, -the primordial scale of
Indian music".
n, d,
shadjagrdma was the fixed

Vedic music, sdmagdna, and this scale
was of .three kinds, low, medium and high, accordIt is said that the
scale of the
ing to their bases in the three registers, mandra,
madhya and
tdra.
when
madhyama-muttaman
supported
it
yamdni vdchah".
The Rik-prdtishdkhya has

it
says: "Uririi mandram
cha,
sthdndnydhuh sapta-
should be remembered that all

the tones in the scale of the sdmagdna were pure
It
(shuddha).
44
EVOLUTION OF THE SCALES
We
know
that there were three
basic
scales
or gramas in ancient India and they were dhadja,
madhyama and gdndhdra. The shadjagrdma
first
evolved in the Vedic time, and it has already been

said that the shadjagrdma was the scale of the
Vedic songs, sdmagdna and it consisted all the

shuddha svaras. The madhyamagrdma and the
gdndharagrdma evolved gradually after it. The

grdmas used to play the role of scales in the ancient
music system of India. Gradually (the murcchands
evolved from the grdmas i.e. from the seven tones
In
of the grdmas, and they were 21 in number.
the ancient treatises on music, it has been mentioned
that the svaras evolved from the shrutis, the
grdmas from the svaras, murcchands from the

grdmas, the jdtis from the mnrcdha nas and the
rdgas from the jdtis. In fact, when the murcchands
came into being, they began to play 'the role of
l
the scales, being recognised as

the
receptacles
were
murchhands
of
The
the rdgas.
(ddhdra)
framed out of the seven tones, and so the mur-
chhands of die three grdmas were 21 in number as

it has been said before.
Matanga and Nandikeshvara have mentioned about the murchhands, con12 svaras ("dvddasha-svara-sarnpanna"), whereas Bharata and most of the poststituted out of
Bharata musicologists have recognised murckhands

only seven svaras ("sapta-svardtmikd").
During Bharata's time (2nd cenltury A.D.), the
gdiidhdragrdma became out of practice, and so he
with
45

mentioned about
7+7=14
imirchhands of
ithe
grdmaS; shadja and madhyama. Narada of the

Shikshd fame, Narada of the Makaranda, the
Purdnakaras, Kalidasa and others have mentioned
about the murchhands of the gdndharagrdma.
Gradually the murchhands came to be replaced
new
the
by
melas
or
scales
or melakartds or
samsthdnas.
of
as
stages
the
scales
murchhand-scale,
and
(3)
or
thdtas
Thus we
find the
grdma-scale,
(1)
mela or
(2)
melakariti-
scale.
A clear-cut definition of the mela we came across

Pandit Somanath's Rdgavibodha of the early 17th century A.D., and there
we find the name thdta of Persian origin. The
for the
first
time in
name, melakartd was given by the music authors

of the Karnatic system. But it should be remembered that the definite form of mela evolved long
before
Pt.
Somanath.
As
we
find
that
Madhavacharya-Vidyaranya (14th century A.D.)

formulated 19 melas in his SangiPasdra, Pandit
Ramamatya (1550 A.D.) formulated 20 melas in
his Svaramelakaldnidhi
and
Pt,
Pundarika Vitthala
(1590 A.D.), 19 melas in his Sadrdgachandrodaya.

Pt. Vitthala lived during the time of Emperor
Akbar (1556-1605 A.D.).

as
Somanath has
said that
or arrangements of tones unify the

melody-types or rdgas they are called 'mela'. Sometimes they are known as 'thdta' ("milanti vargi
ithe series
bhavanti rdga yatreti \fiaddshrdyah svarasamthdna-
46
EVOLUTION OF THE GITIS AND THE PRABANDHAS

f
vishesd meldh, thdta' iti bhdshdyam, te kathyante

*
*
Pt. Somanath has further said that
by
").
different arrangements
of sharp (shuddha) and

flat (vikrita) tones, 960 mclas could be evolved.
After Pt. Somanath, we find different numbers of
melas in the works of different authors on music

of different times.
In the 1620 A.D., Pandit
Venkatamakhi formulated 72 mclakartds, though

most of them were out of practice during his lifeIn the middle of the 17th century A.D., we
12
find
melas or samsthdnas in Kavi Loch ana's
time.
Rdgatarangim, and it seems that on that basis,

Pandit V. N. Bhatkhande devised 10 mclas to determine all kinds of rdgas. The melas, as selected
by Bhatkhandeji, are: (1) vilavala, (2) kalydna,
(3) khdmbdj, (4) bhairava* (5) purvi, (6) maravd,
(7) kdphi, (8) dsavari, (9) bhairavi and (10)
todi.
Again some have devised 32 melas of
shuddha-ma and tivra-ma, with the admixture of
the first and last parts (4+4) of these 10 melas of
Bhatkhandeji. These 32 melas are known as the
purva-mela and the uttara-mela.
VIII.
Evolution of
\t%e Gitis
and the Prabandhas
of different types of giti and

are
required to be studied from the
prabandha
theoretical, practical and historical viewpoints.
Well has it been said by Prof. Sambamoorthy that
The
evolution
of the
combeautiful in the realm of lakshya or musical
/the
enternal law of music
47
is
the survival

positions and the survival of the useful in the realm
of lakshana or musicology. The ancient musical
form was the sdmagdna, which was known as the

Vedic music.
In the classical period, different
composed for the purpose of dramatic performances (abhinaya) evolved, and they are
in evidence in Bharata's Ndtyasdstra and also in
different Sanskrit dramas and poetics. Those gitis
possessed some determining characteristics like
kinds of
gitis,
varna, alamkdra, sthdna,
and
tthdva,
dhdtu,
vritti, jdti,
rasa
efic.
The
songs, which were used to be sung either

with seven shiiddha or berth shuddha and vikrita
were known as the jdfigdna. In

the Rdmdyana (400 B.C.), we find that Lava and
jdtis (jdtirdgas),
Kusha used
as
to sing the jdtigdna with the sdhitya

In the Ndtyathe episode of Ramchandra.
sdstra,
Bharata has
mentioned
about
'dhntvd-
vidhcwa kartiavyd jdtigdne prayatnatah" (vide 29th

Chapt. Kashi ed.). The jdtigdnas were surcharged
with aesthetic sentiments (rasa)
and moods
He has also mentioned about, the brahma( bhdva)
which
were no other than madraka, apardngitis
=
taka, ullopya, prakari, robindaka and ufttara ( 7)
.
-t
chandaka, dsdrita, vardha$ndnaka, pdnika, richa>

and sdma ( =7) = 14 types of gitis. Jtjs cer-
g&tihd
tain thalt those types of songs (gitis)
were practised
even before the Ndtyasdstra (2nd century A.D.)The compositions (sdhitya) of the brahmagitis
were panegyrics of Lord Siva ('sivaMtti'). Besides
4.8

Bharalta
(vide
the Ndtyasdstra,
XXXII,
416),
Matanga, Parshvadeva and specially Sharangdeva

have elaborately dealt with those classical gitis
T
(vide the Sangita-Ratndkara, Chap^ \ ^tdladhyavd)
describing their specific forms and giving precise
The kapdla and kambala types of the
definitions.
were
current in ancient times, and
also
gitis
Sharangdeva has described those types in the
Sangitta-Ratndkara.
Again Bharata has described about the gitis,

mdgadhi, ardha-mdgadhi, sambhdmtd and prithuld
in the Ndtyasdsfra.
He
has
said,
Atah urdham prabakshami gitanamapi

lakshanam
Prathama magadhi jneya

Sambhavita
ttritiya
dvitiya
chardha-tnagadhi
cha chaturthi
prithula smrita
NS. XXXI. 76-77.

It
has been said that the
giti,
magadhi was named
after the country Magadha (Magadha-desha), and

so some scholars consider it, to be a regional type
f
of song ( magadha-deshaja). Bharata has observed that the mdgadhi-giti used to be sung with the
help of three vrittis, the ardha-mdgadhi with half
of those vrittis, sambhdmtd with heavy sounding
letters
(Jgwrvakshara-samanvita')
and
prithuld
with light sounding letters. According to Abhinavagupta, ithese gitis were sung along with the
49

song dhruvd, and they possessed
chhandas
and
varnas,
alamkdras,
classical dramatic
different
akdharas.
Duringsome of
the
2nd
5th-7th
the
like
century
shuddhd,
A.D.,
bhinnd
rdgagitis
or bhirtnakd, gaudi or gaudikd, rdga, sddhdrani,
bhdshd, and mbhdshd evolved.
Regarding the
numbers of these
rdgagitis, there
remain contro-
Matanga has admitted them to be 7,

Durgashakti 5, and Yashtika 3. Matanga has
defined these 7 kinds of rdgagM in the Brihadversies, for
The rdgagitis were

dcshi (vide slokas 285-90).
so called because they were known by their respective rdgas.
To
describe
some of the
salient features
of these seven
rdgagitis, it can be said: (1) the

nature of the shuddhdgiti was mild. The tones
(the movement of the tones) were straight and
stretched in three
registers
(sthdrtas),
mandra,
worthy a and tar a. (2) The tones of >the bhinnd were

crooked (i.e. undulating in movement), but subtle
and possessed gamakas. (3) The tones of the gaudi

were closed together and the gamakas that were
used, were played in three parts. The tones of the
lower register (mandrd) were produced with
repeated sounds of a-kdra and u-kdra from the conjunction of chin and breast (chibuka and vaksha),
(4) The rdga was rhythmic and soothing, and
possessed gamakas and four varnas, and was surcharged with aesthetic sentiments and moods (rasa
and bhava). (5) The tones of the sddhdrani were
50
and rhythmic, and were produced in rapid tempo. This giti was produced with
plain kdkus. The sddhdrani was known by the combination of all the gitis, (6) The bhdshd which
possessed kdkus and some tremulous tones, was
sweet and soothing, (7) the vibhdshd was very
It was majestic and at the same
pleasing to all.
time graceful. It possessed gamakas, and its tones
were drawn upto high (tar a) register.
straight in movement,
From
those rdgagitis numerous grdmardgas

from -the grdmardgas, evolved bhdshd,
and
evolved,
vibhdshd and antarabhdshd rdgas (it has already
been discussed before in connection with the evolution of the rag as).
Now, simultaneously with
the
gitis,
mentioned
kinds of
preceding paragraph,
prabandha-gitis evolved to enrich the coffer of
in
the
different
In the 5th-7th century A.D., we

find emergence and use of many desi (classico-
Indian music.
regional) prabandhas ('deshikdra-prabandha') like
kdnda,
vritta,
gadya,
dandaka,
pidhdyaka, karshita-gdthd,
varnaka,
dryd-
dvipathaka, vardhati,
kaivdta, dvipadi, vard'ani, dhenki, ekatdli, etc. (vide

details in Ma'tanga's Brihaddeshi). In the 9th-llth
century A.D., Parshvadeva has given full description of different kinds of prabandhas in the Sangita-
samayasdra, and Sharangdeva in a more systematic

and detailed manner in the $angita-Ra Mdkara.
During Parshvadeva's time (9th llth A.D.),
{
we
find
that
the prabandhas
51
were
divided

rupaka and vastu.
has defined prabandha as "chaturbhirdhdtubhih
shadbhishcha-angairyah
sydt
prarbandhate tasmdt prabandhah" i.e. the giPis,
which were formed of four or six music parts
(dhdtus), were known as prabandha. Or it can be
into three classes, prabandha,
He
said that the prabandhas possessed three, four, five

or six dhdtus, though Parshvadeva has divided the
prabandhas into only three classes: "dvidhdturvd

ii"idhdturvd dhaturdhdturathapi vd, prabandhastrividhdh".
The prabandhas were again subdivided into two classes, niryaukt\a or nibaddha and
aniryukba or anibaddha. The niryuklPa or nibaddha
prabandha used to be measured by time-beats or
tdlas, whereas aniryukta or anibaddha was without
tdla. The anibaddha was like the dldpa or elaboration of the tones of a rdga.
The prabandhas
possessed six limbs

(angas) like pdta, tena or tenaka, viruda pada,
tdla and svara.
The padas (sdh&ya) of the
further
probandhas were composed
in Sanskrit, Prakrit
and
The prabandhas were
Apabhramsha languages.
determined by 5 jdtis like medini,
bhamni and tdrdvali.
dnandini, dipani,
During the 9th- llth century A.D., the prabandhas came to be divided into three categories, suda, dli and viprakirna.
Sharangdeva has
followed Parshvadeva in this matter. The suda was
again divided into two parts, shiiddha (pure) and
52

sdlaga (mixed),
(a)
again was divided
The suddha-suda-prabandha
8 parts, and they were eld,

karana, dfaenki vartani, jhombada, lomba, rdsa
and ekatdli. (b) The sdlaga-suda-prabandha was
divided into 7 parts, and they were dhrwua, pnawtha,
pratimantha, nissdruka, adda, rasa, and ekatdli.
(c) The dli-prabatidha was divided into 25 parts
arid they were varna, varnasvara, gadya, kaivada,
into
tmgachdrini, danda, turangalila, gajalila, dvipadi,

etc.
(vide Sangita-Ratndkara, prabandha chapter).

(d) the viprakirna-prabandha was divided into
shrirariga,
vijaya,
gara,
etc.
chatushpadi, shatpadi, vastu,

other
(e)
prabandhas were virashrin-
\tripadi,
chaturanga,
sharabhalila,
suryaprakasha,
chandraprakasha, ranaranga, nandana and navaratna.

There were also other prabandhas with
Some
of the musical compositions

(prabandhas) evolved under the head of different
different parts.
elds like gana, mdtrd, varna,varnamdla, deshdkhya,
and these have elaborately been described by

Parshvadeva and Sharangdeva. These eld type of
etc.
musical compositions possessed chhanda, alamkdra,

rasa, etc. (vide
Matanga's Brihaddeshi, p. 147).

other
Gradually
prabandha- gitis evolved after the
designs of ithe ancient ones, to suit the taste and
temperament of the new society, and they were

dhruvapada or dhrupad (the rectified form of the
sdlaga-suda dhruva-praband<ha, and this form was
patronised by Raja Man Tonwar (14861517
A.D.) and the then stalwart musicians
53

Baksu, Macchu Bhanu and others of Gwalior),
of
modern
and
different
dhdru,
types
prabandha
like
dhdmdra, khcydl, tappd, thumri,
rasid,
dddrd,
gazal,
kdjri,
bhajan astapadi,
tarand, lavani,phatkd, kirtanam, git am, rdgamdlikd,
padam, jdvdli, tilldnd, svarajdti, jdtisvaram,

varna, odam, devara, mangalam, ,etc. In Bengal,
there evolved the paddvali-kirtana, vdul, bhdtiydli,
kavigdna, gambhird, jdri, sari and many other
kriti,
modern
rastra,
saints,
and
gitis
prabandhas.
In
Maha-
different
mystic
abhangas^ composed by
doMras, kirtanas, ovis, etc. also evolved
during different periods.
IX.
Evolution
(Drum)
>of
the Veend,
Venn and Mridanga
Of
the musical instruments, veend, vetm and

mridanga are the most ancient ones. In the
Samhitds
like
Rigveda, Sdmaveda, Yajnrveda and
Atharvaveda, and in different Brdhmanas, there

are references of crude form of durms, known as
bhumi-dundubhi, dundubhi, panava, karkari, etc.
the most ancient
and primitive form of drum. It used to be curved
in earth in the form of a large hollow or pit and
The bhumi-dundubhi was perhaps
covered with the thick skin of any wild animal. It

used to be struck with one or two log or logs
o wood, and a deep resonant sound was produced.
The sound
of the bhumi-duridubhi could be heard
54
EVOLUTION OF THE VEENA, VENU AND MRIDANGA
from a very long

dubhi came into
1
distance.
Afterwards the dun-
used to be shaped out

of the hollow trunk of a tree, the upper part of
which was used to be covered with the skin of the
use.
It
animal. The dundubhi was somewhat a refined

form of the bhumi-dundubhi. The pudhkara, mridanga, bhdnda-vddya, etc. of the later date were
the prototypes of the ancient bhumi-dundubhi and
dundubhi.
Even the pdkhwaj and tihola of our
time are later emanation from the same.
The veend is an ancient musical instrument,
and it evolved from the primitive bow-instrument
The bow was the most import(dhanuryantram}
.
ant weapon of the primitive hunting people. They

used ito hunt all kinds of wild animals with the
help of bows and arrows. Like the bhumi-dundubhi
the bows were used to produce high sounding
The
notes, serving as signals in times of danger.
primitive hunting people of the ages long gone by
used
to
the
produce
sounds by pulling
(the
grave
reverberating
gut strings of the bows
(dhanuryantram) Even the aboriginals of modern

times do the same. That sound might have been
.
the source of inspiration for shaping the crude

form of musical instruments among the primitive
men.
The curvature
of the
bow
supplied the idea
of constructing the body of their crude veend

with the connecting gut strings. The shap<e of the
primitive veend was curv/ed like the body of a
bamboo bow.
It
was
like the ancient lyres
and

In the beginning, a single gut spring was
mono sound. Gradually improvements were made by additions and alteraharps.
used to produce the

tions in the frets
and
strings.
The veend with one
string (ekatdrd) first evolved from the bow-string.

Gradually the veena with two strings (dotard)
and a number of gut strings were added

produce a number of tones in later times.
evolved,
to
The
(behold), esrdj, sitar, tanpurd or

the string instruments of the
are
tumburd,
ancient veend class, and as such, it may be
said that they, like the veend, were shaped after
violin
etc.
the
bamboo bow.
In the third stage, there evolved the flute or

pipe (venu or vanish a). It is said that the sound,
produced from the friction of air against the hollow
parts of the trunks of the trees, gave rise to the
development of the flute or pipe. The pipe was
probably made out of the reed, by making holes in

At first, the flute contained a single hole only,
it.
and
in course of time, holes
were increased.
The veend was a very sacred musical instrument in ancient times, and it was the forerunner of
kinds of string instruments of later ages. In
the Vedic period, the veend was used as instru-
all
mental support in songs and dances during the

performance of sacred sacrifices. It consists of
(head), udara (bowl) and ambhana
{sounding board), tantra (string) and vddana
five parts, shira
56
EVOLUTION OF THE VEENA, VENU AND MRIDANGA
Most of
(plectrum).
and
different sizes
after
the
model
the veends of different kinds
of
of
the
later
period
evolved
The veends
parts.
made of wood and some
The audwmbari-veetid was
these
of the ancient 'time were
of them of bamboo.
made
of
udamvara-wood
and
it
used
to
played by the wives of the sdmagas during

sdmagdnas, before the sacrificing altars.
be
the
The
picchord or picchold veend was also made of wood,

and it was used to be played by the wives of the
during the sacrifices. Not only

from the Vedic times, but also from the prehistoric
time down to the present day, the practice of veend
sacrificial priests
is
being maintained.
In course of time,
came
\tata,
them
all
to be divided into
avanaddha and ghana.
sushira,
into three
tata-vitata.
the musical instruments
four classes
broad classes
The
like tantri or
Some
divide
like tata, vitctita
and
Wantri or tata class of musical
When difinstruments were of the vend-jdti.

ferent kinds of veend were shaped out from the
or dvitantri, necessity arose for
their classification, and that classification was made
crude
ekatt\antri
according to the numbers of the cords or strings

as well as arrangements of the frets.
In the Vedic period, we "find the use of vaends
vdna, audumvari, kshoni, picchord or
The vdna-veend contained hundred
picchold, etc.
like vanaspati,
strings,
made
of
of the animals.
mimjd grass or entrails (antri)

The vdna seemed to appear like
57

modern Kashmerian veend saint our (saritir of
The references to the veend, vdna are
Persia).
generally found in the Rigveda, and during the
Brdhmana and Kalpasutra periods, the kdftydyanithe
veend, with hundred strings of grass or entrail,

were shaped out after the pattern of the Vedic vdna.
Gradually different veends of different designs
evolved according to the taste and temperament of
the society.
The veends like ghoshakd, kinnari,
brdhmi, nakuli, mahati ddravi, gdtra, chitrd,
vipanchi,
sarasvaii,
kubjikd,
rdvwni,
parivddini,
jayd, kurmi, pindki, dldpani, etc. evolved gradually

from the beginning of the Christian era upto the
15th-17th century A.D.
A.D.), we
In the Ndradishikshd
1st
method of playing the

century
veena, and from it we imagine how the method
traditionally came down from the beginning of
the classical period (600-500 B.C.), nay, from the
Vedic time. Besides those we find references 'to
the veends
like
find the
kaildsa,
dkddha,
sayambhu, bhoja, kaldvati,
vallaki,
kurma,
gauri,
missdra,
etc.
In the treatises like Veendtantra, Sangita-Ratndkara,
Sangitasudhdkara,
Sangitamakaranda,
Rdgavivodha, Chaturdandiprakdshikd, Sangitasudha, Sangitasdrdmrita, different types of veends have been described (Cf also
Prof. Sambomoorthy's History of Indian Music,
Madras, Chap. XV, and Swami Prajnanananda's
Historical Development of Indian Music, Calcutta,
Svarwnelakaitfonidhi,
Chap. X).
58
EVOLUTION OF DANCE IN INDIA AND ITS SIGNIFICANCE

In the Vedic time, we find the use of the
class of musical instruments, made of
bamboo and wood. From the prehistoric Indus
Valley mounds, crude type of flutes of bone have
sushira
been excavated, which go
to prove the antiquity of

the flute class of musical instruments. In the Vedic
we
literature,
kdndaveend or
get
about
references
dc/hdti, etc.
From
flutes
like
the excavation of
Ruper, a representation of a veend with four

strings has. been unearthed. It has been said before
that
it
has been stated in the Archaeological Report
are some terracotta figurines of the

and
Kushan styles, which also include a
Sunga
seated figure of a lady, playing on lyre, reminiscent
of Sumudragupta's figure in likewise position on
that there
the
The
coins.
of
date
the
f/gurines has been estimated to
600
The avanaddha
A.D.
instruments
musical
like
Ruper terracotta
be circa 200 B.C. to
or
drum
class
of
bhumi-dundubhi,
panava, etc. were
dundubhi, patdha, karkari,

in use in the Vedic society.
During the classical
to the use of drums
we
find
references
as
period,
like
pushkara, bhdnda, mridanga, etc. The crude

also been excavated from the
form of drums have
prehistoric Indus Valley
X.
(a)
mounds.
Evolution of Dance in India and Its
Significance
Dancing
in its earliest
59
form was prevalent ia
A HISTORY OP INDIAN MUSIC

the primitive society not only in India but also in
the countries of the world. The primitive tribes
all
used to dance and sing to rhythm and tune, but

that dance and song were crude and undeveloped.
The
the
has
dancing was also

Indus Valley
prehistoric
art
of
been
bronze
proved
dancing
girl
in
practice
in
and
it
cities,
of
a
the
statuette
by
and that of the __ dancing
Nataraja Siva, excavated respectively from the

In
mounds of Mohenjo-daro and Harappa.
the Vedic time, the sdmagdnas were sung before
the blazing fire of the sacrificial alters, and it has
been mentioned in the Samhitd and the Brdhmana

literature that the devoted wives of the sdman
singers used to dance around the alters during that
hands and sometimes by

Their rhythms of
playing the picchord-veend.
dances were kept by the beating of drums. But
unfortunately no definite form of their dances has
t?me,
by clapping
come down
their
to us.
References as to the definite form of dances

across, for the first time, in Bharata's
we come
Ndtyasdstra of the 2nd century A.D. In the clasdramas, written by Kalidasa, Bhavabhuti, SriHarsa and others, we find mention of different
sical
of classical dances, hand-poses (mudrds)

and gestures and postures, which used to be
performed according to the strict observance of
the rules of Bharata's Ndtyasdstra. Nandikeshvara
or Nandibharata has also mentioned about classical
types
60
EVOLUTION OF DANCE IN INDIA AND
ITS SIGNIFICANCE
dances as well as their different motifs, hand- poses
and gestures and postures.

Dhananjaya (10th century A.D.) has divided
dance into two classes, mdrga and desi classical
and popular or folk, in his Dasharupaka. He has
said that ^nritya is mdrga and nritta is desi. In the
classical period, the art of dancing was closely
associated with dramatic performances (abhinaya),
and so the word nritya has always been mentioned in
connection with ndtya. But it should be remembered that the art of nritya and that of ndtya are quite
from each other in their techniques and

applications. "The word ndtya is derived from the
different
nata meaning avaspandana
i,e. quivering", whereasfrom nriP, meaning

derived
word nritya
gdtravikeshapa or throwing of the limbs. Again
it should be observed that ndtya is meant for arous-
the
is
ing aesthetic sentiments or rasas, whereas nritya

Dhanika
is meant for arousing moods or bhdvas.
has differentiated ndtya from nritya in the sense
that natya, being rasdshraya,
is
vdkydrthabhina-
whereas
nritya,, being bhdvd^hraya, is

ydtmaka,
paddrthdbhinaydtmaka. Again we find references to
both nritya and nrittta in the Ndtyasdstra, the
Ahinayadarpana and many other Sanskrit dramas

arid books on music. Some say that the term nritya
used for the classical or mdrga type of dance,
whereas nrittia, for desi or folk type, In fact,
is
nritya
tic
is
mood
a suitable
medium for expressing
or bhdva (bhdv&hetu)
61
while
aesthe-
writtia is

beautifying factor (shobhdhetu)
Nandikeshvara
has defined nritya and nritta in the Abhinayadar-
pana
(I.
15-16) thus:
Bhavabhinaya-hinam tu
nritta-
mityabhidhyate
Rasabhava-vyanjanadiyuktam
mityuchyate
That
the
is,
of
type
dance,
nritya-
which
does
means of
by
(bhdva)
dramatic performances
(abhinaya), is called
nritta, and the dance, which suggests sentiments
not
moods
express
(rasa), is called nritya. The nritya is always fit to

But
find a place in the courts of the great kings.
still there is no end of controversy regarding the
difference between nritya
and
nritta.
Bharata says that the art of dancing (nritta)

evolved from he ecstatic dance of the Lord Siva.
Siva taught Tandu this art and Tandu in his turn
preached
it
among
the
art-loving people (vide

NdPyasdstra, Kashi ed. Chapt. IV. 257-58). But
it should be remembered that different dancing
figures, with different motifis, are engraved on the
railings of the Bharut,
Amaravati, Sanchi Stupas
and on the walls of different rock-cut temples,

which were built before the Christian era, go to
prove the antiquity of practice of the art of dancMoreover Panini has mentioned
ing in India.
about two works on the nataswfrra, one by Shilali
and
the other
by Krishashva, which undoubtedly

62
EVOLUTION OF DANCE IN INDIA AND ITS SIGNIFICANCE

prove that the practice of dancing was prevalent
during Panini's time in the 5th century B.C.
Pantanjali has mentioned about the art of
dancing in the Mahdbhdsya, in connection with
the
stage
(rangamancha)
(abhinaya).
In
'the
and
dramatic
Rdmdyana (400
plays
B.C.), the
Haribhamsha (300-200
B.C.), the practice of classical dances was current.
At the court of Pushyamitra (150 B.C.), there was
Mahdbhdrad\a
and
the
a theatre auditorium (prekshdgriha) as well as a

separate music-hall (sangitashdld) for the practice
of singing and dancing.
According to Bharata and Nandikeshvara, the
dance was divided into two classes

tdndava and Idsya. The term 'tandava' connotes
the idea of dance that was designed and developed
by the dancer Tandu, and the type of the dance
was called after him: "nritya-prayogah shristo
vdh sa tdndawa iti smritah" (NS. IV. 258). The
dance that was executed by Parvati, was known as
The dance, tandava was a
Idsya or sukumdra.
violent one, whereas Idsya was gentle and tender.
But, in the strict sense, says Bharata, tdndava and
the virile and the gentle are both included
Idsya,
in the category of tdndawa (vide NS. IV. 266).
Bharata has described various classical dances
earliest classical
the Ndtyasdstra.
dsdrita, gangdvatarana, etc. in

It has been mentioned in the
Abhmayadarpana
that
like
vardhamdnaka,
Bharata
taught
Tandu
the tdndava dance and Tandu, in his turn, taught
63

to all lovers of art in the human world, similarly
Parvati taught Idsya to Usha, the daughter of
demon-king, Bana, who, in her turn, taught it to the
Prof. Ghurye is of
cowherdesses of Dwaraka.
it
opinion that Kalidasa appears to be the earliest

writer to make a pointed reference to the daily
In his Meghaduta,
evening dance of Siva.
Kalidasa has described the evening dance of Siva

or Rudra, in connection with his description of
Ujjain and its temple of Mahakala by way of
request to the cloud to pay a visit to the
city.
In
the Mdlavaikdgnimitra, Kalidasa has described

about the dance or ndfiya of Siva, together with
and Idsya.
In the Vikramorvashiya,
Kalidasa has mentioned that Chitralekha and
?ahajanya were adepts in the dances like jambhalikd, khandadhdrd, charchari or charcharikd,
tdndava
khuraka, bfainnakd,
Shri-Harsa has
etc.
described
about
dances
like
kkandadhdrd, dvipadika, charcharikd, etc. in his

RaPndvali, in connection with Mtya (abhinaya).
Damodaragupta has also mentioned about those
dance-types, as described in the Ratndvali, in his
Kuttinimatam. Abhinavagupta, the Kashimirian

scholar has characterised the dances, tdndava and
Saradatanaya (before 13th century A.D.)

has fully described about different kinds of
dance in the Bhdvaprakdsan, in connection with
tatidava and Idsya.
Sharangdeva (early 13th
century A.D.) has mentioned about the difference
Idsya.
64
EVOLUTION OF THE HAND-POSES (MUDRAS)

between
riritya
and
nritta,
and has described about
different kinds of classical dances in the SangitaRatndkara. He has divided the dances, tandaua
and they are tdndava-nritya and

and
tdndava-nritfta,
Idsya-nritya and lasya-nritta.
He has divided the dances into three classes and
they are vishma, vikata and laghu. In the 1349
A.D., Jain Sudhakalasha has also dealt with the
dances, tdndava and Idsya and many other types
of dances in his SangiPopanishad.
In the 1449
and Idsya
into two,
A.D., Rana Kumbha of

dances in the Sangitardja.
Mewar
has
described
In the 14th century

dealt
with the dances,
has
A.D., Haripaladeva
fully
tdndava and Idsya, and has described many marga
and desi types of dances
in the
Sangitasudhdkara.
Pandit Pundarika Vifcthala has
elaborately dealt with the problems of dances in
the Nartana-nirnaya. So, if the art and culture of
In
1590 A.D.,
dance be surveyed in this way it will be found that

they were traditionally handed down from generation to generation, and preserved it inspite of many
changes in its motifs and techniques. By way of
gradual process, 'the classical type of bharatandtyam and kathdkali dances evolved in the South,
kathaka in Lucknow, manipuri
Kanduyana
rdibense,
in
etc.
in
Manipur, Assam,
Cylone, Seraikhela, chhau and
in Bengal with various chdris,
In modern time,
Rabindranath Tagore also innovated some new
types of dance.
karanas, mudrds, mandate's,
65
etc.

(b) Evolution of the Hand-poses (Mudrds)
Ordinarily the term 'mudrd' means coin.
In the
Khas language, it is called munro; in Hindi, it is

mundrd or mudrd; in Sindhi, it is known
called
as
mundri,
and
in
Pali,
it
is
called
muddd.
According to Prof. F. Hommel, the term 'mudrd'

originated
from
Assiriyan word 'masaru'

Profs. Junker and
mudrd).
the
(musaru mujrd
Luders have not accepted this theory
Prof. Hommel.
But in all the languages
of
like
Bengali, Kanari, Hindi, Marathi, Sindhi, Khas,

mudrd is known as a coin.
etc.,
According
Luders, the
from
derived
to
which
which
is
also
word nwdrd might have been

the
means the
Khotani language, 'mur*,

But the term 'mudrd'
coin.
used in the art of dancing ('nartana-kald'),

derived from the root muda, which means
is
'dnandam' or joy: "mud-am dnandam rail daddti".

From this it is understood that the word mudrd,
that is used in the art of dancing, is the cause or
origin of joy and pleasure which are outcome of pleasing aesthetic sentiment (rasa)
and mood (bhdva). In dancing, mudrd connotes
the idea of symbolic language which expresses the
ideas of the dancer, and becomes the source of
pleasure and joy.
It is
most probable that the hand-poses (mudrds),
that are used in dancing, evolved from the mudrds

or different settings of the fingers of the hands of
66
sdmaga BrShmins, when they used

sdmagdnas before the blazing fire on
the
to sing the
the sacred
the Vedic time, and so it Was

neither invented by Bharata of the Ndtyasdstra
sacrificial altars in
fame, nor by Nandikeshvara of the AbhinayadarBut Bharafe,

pana and Yashtika and others.
Nandikeshvara and others have afterwards recast
them
in
new forms and
colours,
and applied them
in classical dances.
In the Vedic period, the base-tones (sthdnasvaras) like uddtta, anuddtta and suarita, together
with the tones, prathama, dvitiya, etc., were used
by different positions or movements of 'the fingers of the hands as well as by different movements of the upper parts of the bodies
to be symbolized
of the
sdman
The
tradition of expressing
the tones of the Vedic music, by moving the fingers
singers.
of the right-hand, is very old. This tradition was

at least current and common with the followers of
Rdndyaniya and the Kauthuma recensions

(shdkhds) of the Samaveda. While singing the
the
sdmans, the singers used to intonate their special

musical tunes, with the help of their five fingers
of the right-hand thus;
(a) the first finger, the

thumb (august ha) used to stand for denoting the
prathama tone, to sing; (b) the second finger
(tarjam), next to the thumb, used to denote the
dvitiya tone, lower than the first; (c) the third
finger middle one (madhyamd) used to denote ,the
tritiya tone,
lower than the second; (d) the fourth
67

finger (andmikd), next to the middle one, and
(e) the last finger (kanisthikd) used to denote the
chaturtha and the mandra of the sdman.
The
thumb was made

fingers,
move and touch
to
and thus helped the singers
sdmagdna with proper

This tradition
is
the other
to sing the
intonation.
in
still
practice
In
India.
sdman
singers of modern
shikshd of the 1st century A.D.,
among
the
Ndradiwe find the mention

-the
of both the processes of. the fingers of the righthand as well as different parts of the body. As for
example,
(a)
Angus thasyottame krushtohyagushthe

prathamah svarah|
Pradeshinyam
tu gandhara-
rishabhastadanantaram
1
Anamikayam
shadjastu kanishthi-
kayam cha dhaivatam
Tasyadhastaccha yonyastu nishadam

tatra vinyaset
Here Narada has mentioned about the laukika

or desi tones, and it should be remembered that
wadhyamaprathama, gdndhdra,
bhatritiya,
shadja = chaturtha,
dvitiya,
risha-
dhaivai\a = mandra,
mshddaatisvdrya, and panchamakrusta.

(b) Krustasya murdhani sthanam lalate
prathamasya
Bhruvormadhye dvitiyasya
tu|
tritiyasya
cha karnayo||
68
Kanthasthanam chaturthasya mandrasyorasituchyate
Atisvarasya nichasya hridisthanam

vidhiyate
Which means
that a
sdman
singer will touch
respectively the middle part of his head, forehead,

middle part of the eyebrows, ears, throat, thigh
and
heart,
when he
will
use
the
Vedic tones
prathama, etc., during the sdman singing. The

Mdndukishikshd has mentioned it in some other
ways: "vdhydngushtham tu krustam sydt angushthe madhyamah svarah" , etc. Now the hand-poses
(mudrds), which were adopted in the religious
functions (pujd) of the Hindus, Buddhists, Jains,
Vaishnavas and others (updsand-mudras) as well
as those, which were adopted in the art of dancing
in
(nartana-mudrds)
the
later
period,
evolved
from the settings of

sdman singing in
the fingers (mudrd} during

the Vedic period. Similarly,
the gestures and postures of dancing evolved from
the movements of the parts of the body of the
(the
Samagas during
the
sdman
singing.
In ancient India, dance and music were the parts
and parcels of drama (abhinaya}. The Hindu

drama was mainly divided into four different
branches, and they were: dngika, vdchika, dhdrya
and sdttvika. Bharata has said regarding them:
Cha'turvidhaschaiva bhavennatyabhinayo
'
dvijahj
69

Aneka-bheda-vahulyam natyam hyasmin
pratishthitamj
Anagiko vaohikaschaiva aharyah

sattvikastatha)
N.S. VII. 8-9.
vdchika abhinaya was

important, and other three used to depend on it.
Among
these
four,
the
(mudrds) and gestures and

The
postures belonged to the dngika abhinaya.
vdchika abhinaya mainly consisted of correct
pronunciation, modulation of voice, accents and
The
hand-poses
rhythm. The dhdrya abhinaya was mainly concerned with the costumes, paintings, etc., and the
sdttvika abhinaya
was concerned with
tions like motionlessness,
eight condi-
perspiration,
horripila-
tion, change of voice, trembling, change of colour,
tears
and
fainting.
Numerous hand-poses (mudrds) evolved before

the Christian era.
Bharata, Nandikeshvara and
others have divided them into two main categories,

single
(asamyuta) and double or combined
(samyuta). According to Bharata, the asamyuta

yrwdrds were 24 in number, and they were patdka,
kartwimukha, ardhachandra, arala,
tripatdka,
:
shukatunda, mushti, shikhara, kapittha,
mukha,
shirshq,
chaturq,
katakd-
padmakosha, sarpashirsha, mrigaor

Idwgula,
alapadma,
iM\palapodma
tyhrwmara,
hamsasya,
hamsapaksha,
sudhi,
70
EVOLUTION OF RHYTHM AND TEMPO

sandamsha, mukula, urnaiidbha and \fdmrachuda
(vide NS. 9. 4-7). According to Nandikeshvara,
they were 28. Again, according to Bharata, the
samyuta mudrds were 23 in number, and they were
:
anjalij kapota, karkata, swastika, dota,
utsanga,
shivalinga,
puspaputa,
kartari,
katakavardhana,
shakata, shankha, chakra,
sampMa, pasha,
kilaka,
matsya, kurma, varaha, garuda, ndgavandha,

khatva, bherunda. (vide NS. 9. 11-17, 184-209).
Nandikeshvara has supported Bharata regarding
this
number.
It
should be mentioned in this con-
nection that the numbers of the hand-poses differed
according to different schools. For detailed information about the hand-poses, one may consult
Ndtyasdstra, Nandikeshvara's Bharatdrnaua, Nandikeshvara-samhitd (MS), Abhmayadarpana, and Dr. A. K. Coomarasvami's Mirror of
Bharata's
Gestures (London).
XL
Evolution of
Rhythm and Tempo
To
describe about the evolution of the concepts

of tola and laya, it can be said that they evolved
with the appearance of the world-process. In the

epic or paurdnic age, it was interpreted that the
source of rhythm and tempo was Siva, the Mahakala and Sakti, the Mahakali. In fact, the term
f
evolved from the concept of vibrations or

spandana. The terms tdla and kdla are synonymous.
tdla'
The
eternal time^sefies aTre~3ivi3e3 into
71
hundreds

and they are known as
As in the most
ancient primitive and prehistoric times, there were
songs and dances, so there prevailed indeed the
practices of rhythm and tempo, though they were
not systematised and not considered as very
essential.
In the Ndtyasdstra, Bharata has said:
and thousands of
parts,
the units of kdlakald or tdla.
''kdlasya Pit pramdnam vai vijneyam tala-yoktribhih". Really the existence of time (kdla} is easily
perceived with the help of rhythm (tdla) and vice
The term
known
as laya as well
as mdna, and the term 'rhythm' as tdla or pat a.
The laya is but the intervening time or space
between two units of time or kdla, so laya is conversa.
'tempo'
is
ceived as evolved from kdla or tdla
Bharata
has
said:
(f
tdlaja kdla").
"kdla-kald-pramancna tdla
(
ityabhidhiyate", i.e., the term tdla' conveys the idea

of the combination of kdla and kald.
Well has it been said by Hans Tiscler "Rhythm

is fundamental in all arts.
In music, specifically,
means
the
and
ebb
flow of longer and
rhythm
shorter tones and tone groups".
The idea of
*meter' is also connected with that of rhythm.
Now, what do we mean by a meter? A meter is
:
regularity in rhythmic or temporal

a
So by
patterns,
regularity marked by accents.
tapping all the tones we become aware of the difcertain
ferences in their duration (=rhythm), whereas by

tapping only the beats, the regularity of music
72
(=meter) becomes apparent.
In the Vedic time,
we
find the use of meters (chhanda), composed of

different letters (akshara).
The gdyatri, jagati,
etc.
meters have been mentioned in the Vedic
litera-
The Vedic hymns were chanted
or sung with
and
those accents used 'to be observed
accents,
according to the measuring units of hrasva, dirg'ha,
ture.
some
guru,
pluta,
etc.
In the Rik-prdtishdkhya,
the
varnas (syllables) are known as svara or sound.

The svara is divided into hrasva, dirgha and pluta.
The hrasva sound lasts for only one mdtrd, the
dirgha, for two mdtrds, and the pluta, for three
wdtrds. Bharata says in the Ndtyasdstra that the
eternal time was divided into different parts like
nimesha, kdla, kdsthd,

divided
sydt".
into
five
etc.
"nimesha panchmdtrd-
parts:
The tempo or
Again nimesha was
laya
was
also divided into
three units of time-speed like vilambita
(slow),
mctdhya (medium) and druta (rapid).

there evolved three time-units like
Gradually
chit'ra, vdrtika
2, 4, 8 mdtrds respecten vital characteristics (prdnas) like
and dakdhina, composed of

tively.
The
bshana, laya, etc., together with some measuring

units (angas) like anu-druta, druta, laghu, guru,
pluta and kdkapdda (or hansapada) also evolved.
A basic potency or energy

tald)
sakti
(sakti) of time (kdla or
was conceived. Gradually that potency or

was divided into two, sa-shabda and nis-
shabda (beatings with sound and without sound).

The nis-shabda was again known as kdla, and the
73

sa-shabda as pdta.
From
those sakti-units evolved
eight tdlas as,

1.
2.
From
which the fingers of the

raised hands will be closed.
Nishkrdma, in which the fingers
of the hands be stretched downin
Avdpa,
wards.
the
3.
Fikshepa, in which the fingers

should be stretched to the rightside.
4.
Prabesha, in which the fingers

are to be directed downwards in
a contracted (kunchita) manner.
1.
2.
From
the
sa-shabda.
The
Dhruva
sound for producing rdgamdrga.

Shampd i.e. to produce sound by
i.e.
the
the right-hand.
to produce sound by
with
raised left-hand.
striking
3.
Tdla
4.
Sannipdta i.e. to produce sound by

both the hands in a straight way.
i.e.
Mas were again divided
into
two main
jdtis,
tryashra, consisting three mdtrds and chaturashra,

consisting four mdtrds. Besides, there were three
other jatis like khanda, mishra and samkirna, consisting five, seven and nine mdtrds respectively.
The
tdla,
consisting
chachatputa belonged to tryashraj&ti,

the
angas like guru+laghu+laghu+

S, and the chackatpuPa belonged to the
74

chaturshrajdti,
consisting the
angas
like
guru+
S S. The mishrajdti
guru+laghu+phtta$ S
evolved from a combination of tryashra and chaPur|
ashra-jdtis.
The
shatpitdputraka-^tdla belonged to
the mishrajo)ti^> S
S S S S. It will be interto
35
of the Karnatic system
note
that
tdlas
esting
evolved from these five jdtis.
|
Different grakas also evolved in the sphere of

rhythm. The term 'graha' connotes the idea of
'beginning of something' (drambha). The names

of different grahas were samagraha, atitagraha.
andgatagraha and vishamagraha.
They were
also
known
as sainapdni, avapdni, uparipani and vishawapdni (pdni means ghdta or pdfia), or as tala,
and pratitdla.
The ycvti or movement-unit also evolved
to regulate the rhythm, and they were saind,
srotogatd, mridanga, pipilikd and gopuccha. The
sa?nd was possessed of three units of tempo,
one in the beginning, one in the middle, and the
The srotogatd was so called
last one in the end.
because its movement was just like the current of
a river.
The names mridanga, pipilikd and
were
gopucchd
given because their respective movements were like that of a drum, an ant and a
vitdlu, amttdla,
bushy
tail-end of a cow.
The
specific characteristics
of those yatis were:
(a) The $wndy<xti possessed rapid, medium and

slow (druta, madhya and vilambita) tempi, and
they were equal in
series.
The srotogatd possessed a successive series

like slow, medium and rapid.
(c) The mridanga possessed (i) rapid tempo
at the beginning and end, and slow in the middle,
(ii) rapid a t the beginning and end, and medium
in the middle, (iii) medium at the beginning and
(b)
of tempo
end, and slow in the middle.

(d) The pipilikdyati consisted
of
(i)
slow
tempo both at the beginning and end, and rapid in

the middle, (ii) medium both at the beginning and
end medium in the middle.
(e) the
gopucchd
consisted
of
either
rapid,
medium and slow or medium, medium and slow

tempo
successively.
The category
of prastdra was also evolved to

measure the lime of the rhythm, as p*uta, gum,
laghu, dnda, etc., whereby the intricacy of tola was
Now, according to the method

fully appreciated.
of prastdra, 108 tdlas evolved in gradual progress,
and they have been
fully described
by Sharangdeva
Sangifra-Ratndkana (vide the tdlddhyaya),

though Bharata has not described them in detail
in the
Ndtyasdstra. The 108 talas, evolved, were

chacchatpitta of 8 mdtrds, chachaputa of 6 mdtrds,
in the
shatpitdputraka of 12 mdtrds, udghaUam of 6

mdtrds,
indtrds, dditdla of 1 mdtrd, darpana of 3
charchari of 18 mdtrds, etc. (vide ScwigitorRatna-
But Nandikeshvara has

kara, the tdlddhydyd).
described 112 tdlds in the Bharatarnava.
Different
rhythms
evolved
76
in
the
Karnatic

system of music, on the basis of the ancient designs
of tdlas, and it has been said that they were
mainly 35 in number. These tolas were divided into
khanda, mishra
and samkirna, as has been described before The
Karnatic tdlas like dhruvd, mantha, rupaka,
5 jdtis like tryadhra, chaturashra,
jhampa,
triputa, adda, ekatdla, etc.
The 35
of different mdtrds.
35.
As
Dhrava=
'
were composed
tdlas evolved as
7*5
for example,
'
'
laghu, druta,
tryashra contains
laghu and laghu **$% matras,
+3
=11
letters
(aksharas).
4+2+4+4
+ 2+5 +
7+2+7 +
9+2+9 +
Chaturashra
Khanda
Mishra
Samkirna
tt
The mdtrds were
in the
form of
"14
17
-23
=29
,.
letters or aksharas.
Likewise different modern tdlas evolved with

mdtrds in the North Indian system of
music, and they were chautdla or chdratala of 12
different
mdtrds.
It
is
said that chatustala, chdratala or
chawtdla evolved after the form of the
Karnatic
addatdla of the charashrajdti of 4+4+2+2=12

mdtrds. The ekatdli of 12 mdtras, trittila of 16
mdtrds, ddd-chautala of 14 mdtrds, jhampa of 10
mdtrds, rupaka of 7 mdtrds, dhdmdra of 14 mdtrds,

surphdnk of 10 mdtrds, dipachandi of 14 mdtrds,
mdtrds
dhimd of 16 mdtrds, jhumrd of 14
77

*dddtheka of 16 mdl^rds.madhyamana of 32
(mainly 16 mdtrds, but they are presented in slow
or vilambita tempo with the duration like 16X2

32), along with many other itdlas. The words and
bols (sdhitya or language), though meaningless, are
significant for expressing the mdtrds.
The rhythm and tempo
are necessary for bringing a measured system in the entire field of music,
and, consequently, they are essential for bring 'the
whole nervous system of the human body under

control, which ultimately bring permanent peace
and tranquility to the human life.
XII. Historical Evolution of Philosophical Concept
in
Music
The philosophical concept evolved in the field of

Indian music, in relation to historical evolution
of the musical sound, which constructs the forms
of svara, rag a, grdma, murcchand, alamkdra,
\tdna} mela, varna, etc.
The sound has been
re-
garded as the fountainhead of music. We, for the

first time,
come across the concept of causal
sound or ndda in a definite way, in the 5th-7th
century A.D., in Matanga's Brihaddeshi. But this
concept evolved long before the Christian era,
days of the Mahdbhdrata (300 B.C.), as we

find in the dshvamcdhikaparva, 53.52-54, the sound
has been described as the quality (guna) of the
in the
ether (dkdsha), and even the seven laukika tones

like
shadja, rishabha,
etc.,
78
have been described
EVOLUTION OF PHILOSOPHICAL CONCEPT IN MUSIC

as the attributes of the ether.
has stated
The Mahdbhdrata
Tatraika-guna akashah shabda

ityeva sa smritah
tasya shabdasya vakshyami

vistarena vahun gunan
Shadjarshabhah gandharo
madhyamah panchamah smritah

Atah-param
dhaivatastatha
tu vijneyo nishado
* shabda
akasha-sambhavah
So it seems that; Matanga, being an eminent author
on music, has borrowed his philosophical idea of
music (i.e. of the musical sound) from the MahdBut it is interesting or rather strange
bhdrata.
Bharata of the Ndtyasdstra fame and
that
enough
1
his followers like Kohala, Yashtika, Dattila,
Durga-
Vishvakhila and others have not clearly

dealt with this idea of musical sound in 'their works.
shakti,
However it can be said that the philosophical

idea of Indian music evolved long before Bharata,
Matanga and
others,
in the field of Indian
and it was practically applied

music in the 5th-7th century
A,D., in the following manner, as has been described

by Matanga in the Brihaddeshi:
Idanim sampravyakshyami nadalakshanamuttamam

Na nadena vina gitam na nadena
vina svarah
79
Na
nadena vina nrittam
tasmannadatmakam jagat
Here we notice two kinds of idea, one, Vaishnavaite

and the other, Tantric. As for example,
Nadarupah smrito brahma

nadarupo janardanah|
Nadarupa parashaktir-nadarupo
meshavarah
the Tantric idea, regarding the origin of the

causal sound or ndda, also evolved in this period.
As for example,
Again
Yaduktam brahmanah sthanam

brahmagranthischa yah smritah|[
Tanmadhye samsthitah pranah

pranat vahni-samudgamah
Vahni-maruta-samyogannadah
samupajayate
vindur-nadat
Nadadutpadyate
sarvam cha vangmayam
Here the idea of

music grew in
resides in the
from the
and with
In
brakmagranthi (naval base), and
the admixture of
heat-energy evolved,
and the fire

musical sound, ndda
tjhe
the causal
period,
five
origin of the causal sound of

way: the vital air or prdna
vital air, the fire or
this
of
this
or heat-energy,
evolved.
tion
we come
grades
of
vital air
across
sound-units
the
evolu-
from one
EVOLUTION OF PHILOSOPHICAL CONCEPT IN MUSIC

basic sound.
Matanga has
described
it
in
the
following manner:
Nado'yam nadaterdhatoh
sa cha
pancha-vidho bhavet|
Sukshma-chaivatisukshmascha
vyakto Vyaktascha kritrimah
That
is, sukshma, axtisukshma, vyakta, avyaktta and

kritrima (subtle, most subtle, manifested, unmanifested and artificial) sounds evolved from the
ndda. The sukshma or subtle sound is known as
'guhavasi' i.e. residing in the depth of the subconscious mind, and when it manifests itself in
the breast (hridaya), it comes to be known as
atisukshma or most subtle.

Again, when the
sound is manifested in the throat (kantha), it
becomes vyakta or manifested, and when it is
evolved in the palate, it is known as avyakta
or unmanifested, and when it is manifested in
These are
the mouth, it is known as artificial.
but the grades of evolution of the musical sounds.
In the chapter on the musical composition or
prabandha of the Brihaddeshi, Matanga has
mentioned about the philosophical concept of the
prabandhas "deshikdra-prabandho'yam (?)

:
hara-
vaktrdbhi-nirgatah" (sloka 373).

In the 9th-llth century A.D., this philosophical
concept of the causal sound (ndda) was expressed
In the Sangitasamayasdra, we
in a clearer way.
find that the causal sound (ndda) has been defined
as Brahma, Vishnu and Maheshvara: "ndddtma-
81

nas'trayo
devd brahmd-wshnu-maheshvarah"
As
we
grades of
for example, Parshvadeva has said
this period,
find also five different
In
it.
Sa cha pancha-vidho nado
matanga-muni-sammatah
ati-sukshma-sukshmascha pushto
'pushtascha kritrimah
has divided the causal
1
Moreover, Parshvadeva
sound into four more subsidiary
bambala, ndrdta
schaturvidhah proktah."
kabula,
The
units,
and they are
and mishra:
"dhvani-
philosophical concept, regarding the melodic

types or rdgas, evolved in the mediaeval time, and it
Devolved on the basis of the Siva-Sakti principle.
82
CHAPTER
I.
The
Music
in the Primitive
III
Time
evolution of music had
its
root in the most
primitive time, and

processes.
Well
it evolved through countless

has been said by Hans Tischler
it
"Human
involves
'five
basic
living
processes:
defence, social organization, propagation
and death. For each of these a specific type of
work,
music evolves
songs,
war
It is easily
in
most primitive
societies:
work
dances and chants.

of the music we hear
songs, ballads, ritual
seen that
much
around today, stems from these

are called functional music".
five types,
Primitive
which
men were
food-gathering, hunting, pastoral and

agricultural people. Their joy, hope and content-
mainly
tthe
ment in life got expression in monotonous dance

and music. It was the practice of the primitive
people to utter words with high sound, and they
did it because they lived in the thick forests or dark
caves of the hills or mountains, and so they spoke
and sang songs with high or raised voice for throwsound to distant places. Their
music consisted at first of words, added with one
note only and that note was in a high pitch. It
was monotonous and recitative.
Gradually they
added one or two notes more, having high and low,
or high, medium and low pitches. To quote H, B.
ing their voices
Alexander, in
i.e.
this
regard: "the primitive savage
83

melodies were never long; they consisted of few
notes, and a phrase tended to be endlessly repeated.
primitive people like the Veddas had two-note

songs with a descent from the higher to the lower
Joy and emotive feelings of the most primitive nomadic tribes used to be expressed with
the help of the movements of hands and legs,
and thus their dance and clapping of hands found
Their dances were
an outlet of their feelings.
always supported by songs, and vice versa. Mr.
tone".
Hambly
is
of
that
as
they (primitive
people) used to live in the jungles surrounded by
wild animals, their vocal efforts originated in imitation of the cries
opinion
and
calls of the
animals and even of
Their rhythms of dances also evolved in

imitation of the movements of the wild animals,
2nd so their dance and music were generally of
birds.
very crude and wild nature. Their songs consisted

of harsh guttural chants, and were meant for
increasing animal fecundity and agriculture, and
also for renewing the fertility of soil and crops,
and for invoking the
spirit-gods for curing the
diseases.
primitive people sang and danced when they

something positive to express and enjoy.
The
felt
Singing and dancing were, therefore, the spontaneous outbirsts of their simple and sweet thoughts.
To observe time and to create stirring emotion, they
clapped their hands, nodded their heads and moved
the
limbs.
They very much loved

84
love-songs,
MUSIC IN THE PRIMITIVE TIME

erotic songs, animal songs, hunting songs,
rain-
songs, war-songs and songs of lamentations, songs

of medicine and weather charms. They fashioned
pipes and crude type of lutes out of wood, bamboo
and bone. They used fibres of palm-leaves, grass
and entrails of the animals for strings of their
musical
instruments
of
drums out of wood and

mouths with the skins of
lute
type.
They made
earth, and covered the

the animals. Sometimes
they dug holes in the earth and covered their mouths

with the skins of the wild animals. This drum was
called the
bhumi-dundubhi
in
the ancient Vedic
literature.
Now with the expiry of hundreds or thousands

of years, light of a new civilization and culture
has illumined the horizon of the world everywhere.
Though most of the primitive people
of
the
bygone
days
have
now been
civilized,
there
exist
some aboriginal stocks of
yet
those ancient nomadic tribes and they are Toda,
Kota, Irula, Paniyan of the Nilgiri Hills, Baiga,

Bondo, Bhuiya, Saora Lohar of the Middle India,
Munda, Ho, Santal, Kolarian of the

Chhotanagpur District, Aka, Apa, Tani, Bori,
Oraon,
Dobang, Miri of the North-East Frontier,

Andamans, Kadars and Pulayans of Cochin and
Travancore Hills, the aboriginal tribes of Mohakosal, Maikal Hills, Chhattisgarh, Orissa, Assam
and other places. They have also preserved the
Dafle,
ancient tradition of their forefathers of the primi-
85

tive days,
and
their crude musical instruments bear
Similarity with the instruments of the most primitimes.

II.
Music
in the Prehistoric
Time:
The crude and undeveloped dance and music of

the primitive time were gradually developed in the
prehistoric time. Many remnants of their musical
instruments have been discovered from the mounds

of Mohenjo-daro, Channu-daro, Harappa,
etc.,
the
dates of which have approximately been fixed by

the archaeologists and historians as 4500 to 5000
In 1922, Rakhaldas Banerji first discovered

'the mound of the Dead' on the lower Indus,
B.C.
twenty-five
miles
south of Larkana.
Marshall, Nani Gopal Mazumder,
Sir John
Rai Bahadur
Dayarama 'Shahani, Earnst Mackey, Rai Bahadur

Ramaprasad Chandra, Rai Bahadur K. N. Dikshit,
Wheeler and others excavated the mounds and
came
to the finding that they were most ancient and

civilized cities, inhabited by different classes of
most of which were the merchants or Panis.

They had ships with masts and went by the seas
and oceans to different distant countries like Egypt,
Greece, Mesopotemia and other foreign countries
for trade and commerce.
There were also land
routes through khdibdr-pass and bolan-pass over
Central Asia and other places of the Middle East.
Rai Bahadur Dikshit, Dr. Laksman-svarup, Dayaram Shahani and others have said that the earliest
people,
86
MUSIC OF THE PREHISTORIC TIME

siring instruments and drums ane to be traced
"In one of the
to the Indus Valley civilization.
terracotta figures, a kind of drum is to be seen
hanging from the neck, and on two seals we find a
precursor of the modern mridanga with skins at

Some of the pictographs appear to be
either ends.
representations of a crude stringed instrument, a

prototype of the modern veena, while similar tolike
castanets,
found".
the
modern
have been
karatdla,
Besides them, a bronze statuette of danc-
irg girl was discovered by Rai Bahadur Dayaram

Shahani. It is nude with a large number of bangles
on one arm.
It is in
a dancing posture.
From
the recent reports of the Indian Archaeological Survey, it is found that different musical
findings like lute or veend, flute of stone or bone,
have been unearthed from the most

ancient mounds of Ruper, 60 miles north of
Ambala on the Sutlej, Prabhas Patan (Somnath),
Behal on the Girna in the Upper Deccan, Nagar-
drum,
etc.,
junakonda
etc.
From
in the district of Guntur,
the
Ruper
Brahmagiri,
excavation, the statuette of
a lady playing a lute (veend} with four strings,,

of
reminiscent
Samudragupta's veend-playing
his
has been found among the teraon
coins,
figure
cotta figurines in Sunga and Kushan styles. The
culture of Ruper, datable to 200 B.C. to 600 A.D. is
analogous to the chalcolithic culture of Harappa

and Mohenjo-daro. Again from the Lothal excavations "a shell piece with grooves at two places,
87
which must have been used as a
'bridge' in
some
musical instruments, has been unearthed". S. R.

Rao, Superintendent, Department of Archaeological
Excavation Branch, Nagpur, has said: "In this

case we find that two strings must have been used.
The shell piece is complete. It comes from the
middle levels of the Harappa culture at Lothal
datable to 2000 B.C.".
Now, from
ii is
these ancient findings or records,

most probable that though there are much conall
troversies regarding the prevalence of the Vedic

culture in the prehistoric Indus Valley cities, yet
cannot be denied that the people of those antique

days used to culture fine arts like dancing and music,
it
with
some
definite
motifs
to us today, to evoke in their
temporary
tranquility.
which are unknown

heavy hearts joy and
From
the
datable to 200 B.C. to 600 A.D.
Ruper
findings,
proved that
existence of four stringed lute or veend and that
mosit of the veenas of those days generally possessed
four strings to produce four notes. Again, from
the Lothal findings, datable to 2000 B.C., it is found
it is
that most of the crude string instruments of the

prehistoric days were probably fitted with two or
three strings to produce two or three musical notes.
CHAPTER
Music in the Vedic Time
We
IV.
that in the Vedic time, a definite and

systematic form of music used to be practised
before the sacrificial alters and different religious
find
well.
From the four Samhitds,
and
Sikshds
Brdhmanas,
Prdtishdkhyas and other
Vedic literature we come to know that the Vedic
functions
music,
as
sdmagdna was sung with a
having
aesthetic
three
registers,
sentiments,
different
accompanied
definite scale,
meters
by
and
different
musical instruments like veend, venu, and mridanga.

The sPobhas or syllables like hdu, hdu, him, huvc,
]
haya, hovd, iha, etc. were used along with the songs
or Vedic gdnas.
The stobhas were, therefore,
according to warna, pada and vdkya.

Different numbers of Vedic tone were used in the
songs (gdnas) according to the traditions of
classified
different Vedic recensions (shdkhds). The names

of the recensions have been mentioned in the Puspasutra, the Prdtishdkhya of the
Ndradishiksd.
Samaveda and
the
Generally four or five tones were
used in the sdmagdna.
Sometimes six and seven
tones were used.
89
The women would
devote
much
of their time each
and playing the musical

day
instruments. The girls were first taught to prepare
the Soma juice; next, they were instructed in
dancing, and after that they were trained in the
to dancing, singing
In the
procedure of the sacrificial ceremonies.
Vedic period, the dancing was so common among
the girls, even the servant-girls would attain a high
In the Krishnahas been mentioned that
stage of proficiency in the art.
Yajurveda (7.5.10),
where the mdrjdliya
it
used to burn, all the

servant-girls used to rhythmically dance around
the fire, carrying the water pitchers. Songs (gdna)
In the Kaushitakiaccompanied the dance.
brdhmana
(29.5),
it
fire
has been stated that the arts
of dancing, singing and playing the musical instruments formed an important part of certain Vedic
rites.
been said by Amulya Charan

"It was incumbent on all at that
Well has
Vidyabhushan
it
period (Vedic), to conduct their sacrifices strictly

according to the Vedic rites, and music played an
important part in the ceremonies. In the conduct
cf the Ashvamedha-yajna (Horse Sacrifice), two

fcwn^-players were required to play their instruments. One of these was to be a Brahmin, who
would play by day, and the other a Kshatriya, who

performed at night. For the Purushamedha-yajna
(Human Sacrificial Ceremony), the veend and a
great many other musical instruments were played.
There would also be songs and dances. In the
90
MUSIC IN THE VEDIC TIME
Mahdvrata ceremony,
was a large variety of

While this ceremony was.
in progress, young girls would dance all around the
sacrificial grounds.
Before their dance was completed, married women too would join in a dance".
In the
Rigyeda, a musical instrument like mandird
v/as in use in dancing, and it is said that this
musical instrument was known at that time as
In the Purushamedha-yajna, the drumdghdti.
mers were engaged, and they were known as
there
both songs and dances.
'adambaraghdf.
The
tones of the Vedic music were in a descend-
ing series (nidhdna or auarohana prakriti), whereas

those of the laukika gdndharva and formalised
desi types of music, that evolved in the beginning of
the classical period, were in a ascending series
(drohana prakriti). Sometimes the accent-notes,,
anuddtta, svarita and udatta (low, circumflex and

raised or high) were mentioned in the Shikshds and
the Prdtishdkhyas as to be used in the gdnas as tones
or svaras, and the seven vaidika and laukika tones,
it is
said,
have been evolved from those accent or
register notes.
abhiniha,
Some
prdshilis\fia,
subsidiary notes like jdtya,

etc. were also used in the
Vedic songs, so as to make the compact of the tunes

or melodies sweet and harmonious. There was a
harmony between the speech and the tune. The
timing of the songs used to be observed by the helpt^
of the fingers of 'the hands or by movements of
91

different
parts
of
the body.
Different
musical
instruments, percussion and string like dundubki,

bhumi-dundubhi
karkari,
piachola,
(drums),
kshauni, vana, audamvari, nddi (veend variants)

were used, supporting- the songs. The vana was a
vcena with hundred strings of grass. In Katyayana's Kalpasutra, it is found that veend with
hundred strings (shata-tantri) has been called as
probable that the Vedic
veend, vana was again introduced in a modified
form with the new name of f kdtydyani-ue\ena' in the
the kdtydyam-veena.
Kalpasutra period,
in the
It is said that the
of
all
It is
post-Vedic time.
Samaveda is the prime source

The Samaveda has been
kinds of music.
divided into two, purvdrchika and uttardrchika.

Again the purvdrchika is divided into two, grdme-
geyagdna and aranyegeyagdna, and the uttardrchika is divided into, uha and uhya. It is generally
believed that the songs that were practised by the
common people of the community, were known as
'grdmegeya', and those that were sung by the
singers (sdmagas) in the forests, were known as
'aranyegeya*. The uha and uhya were included in
the category of the aranyegeyagana, and they were
known as the mystic songs (rahasyagdnd) The

word 'uha' connotes the idea of repetition, and it is
.
uhyagdna evolved from the admixture of

the gdnas, uha and aranyegeya.
So we get both
samhitds and gdnas from the Samaveda:
said that
92
Samaveda
/
SamhiPd:
Gdna (sdmagdna)
(a) Purvarchika,
(a) Gramegeya,
(b) Aranyaka,
(c) Uttararchika.
(b) Aranyegeya,
(
c)
,(d)
The sdmagdna
was divided into
Uha,
Uhya.
or singing process of the sdmans

six or seven categories, and they
were (1) humkdra,
i.e.,
the priest will utter 'hum'
(yes) at the beginning of the singing; (2) prastora

i.e., which the Prastotris (prastotri
priest) used
to sing at the beginning of the
sdmagdna; (3)
udgitha, i.e., which the Udgdtris used to repeat
the tune of the sdmagdna; (4) pratihara, i.e., the
Pratihdtris used to sing the part of the song after
the third stanza of the sdmagdna; (5) upadrava,
i.e., which the Udgdtris used to sing at the end
of the third stanza; (6) nidhdna, i.e., that used to

be sung by the sacrificial priests at the end of the
sdmans; and (7) pranava, i.e., omkdra. The samagdna used to be sung in this way before the blazing
fire on the sacrificial alters, invoking the presiding
deities.
The Vedic
sdmagdnas had their base

in a fixed scale, which was framed out of
The scholars of the
five, six or seven Vedic tones.
present time admit two kinds of scales, reversed
(yakra) and straight (riju), and it should be resongs,
93
membered
that both the scales, vakra
possessed seven tones.
As
riju
Rijugati
Vakragati
Vedic tones
and
for example,
Vedic tones
laukika tones
laukika tones
Prathama
Ma
Prathama
Ma
dvitiya
Ga
dvitiya
Ga
iritiya
Ri
tritiya
Ri
chaturtha
chaturtha
Sa
mandra
Dha mandra
atsvarya
Ni
Pa
krusta
Sa
Ni
atsvarya
Dha
krusta
Pa
Pandit Lakshmana Sankar Bhatta-Dravida
is
in
favour of the straight (riju) scale in a descending

(avarohana-krama^Ma, Ga Ri Sa|Ni
process
Dha
Pa, whereas M. S. Ramasvami Aiyar admits

the reverse (vakra) one in a descending process
^Ma
Ga Ri Sa|Dha Ni
Pa.
But
it
should be noted
Narada himself was in favour of the vakragati

(=Pa Ma Ga Ri Sa Dha Ni). From all of
them, we get the medium (madhya-saptaka) scale
that
scale
of the Vedic music thus:
In both the vaidika and laukika scales, seven tones

scan be arranged to form a complete scale, and the
94

vaidika-sdmagdna-scalt was formed with the downward series of Vedic tones thus: Pa Dha Ni|Sa
Ri Ga Ma
-Ma Ga Ri Sa Ni Dha Pa (bass).
There were various modes of singing in different
1
recensions
of
(shdkhds)
shdkhdha prithak prMak".

of
the
Kauthuma
Vedas:
the
recension
"sarvdhd
Specially the priests

used to sing the
sdmagdnas with seven tones. It should be remembered that the methods of presentation of the
sdmagdnas used to differ from one another according to the six variations (ucchdrana-vikdra) like
vikdra, vishleshna, vikarshana, abhydsa, virama and
stobha.
Shavara Swami has said in this connection
"samawede sahasram gityupdydh. aha ka ime
ndmaf
gittyupdyd
kriyd
gitirndma
- svara - msheshd
janii\a
uchyate,
hyabhantara prayatna
namabhivyanjika, sama - shavddbhilapyd. sd myata
richi
pramdnd;
virdmah
vishlesho
stiobha
samdmndyawfte"
vikarshanamaUhydso
ittyevamddayah sarve samavede
Acharya Sayana has said in the
Samaveda:
introduction of the
svarupam
gdnasya
svarai
saptabhih
(Cf.
nishpddyrttie".
6.153, and
tatsampddandrtho'yamri-
giyate.
gaksharavikdro
7.1).
ff
sdma^shabdasya
rigakshareshu krustddibhih
rakshara - vikdrddibhishcha.
also
the
The term
Pushpasutra 8.87,
stobha' signifies the
inclusion of different words, syllables and sometimes entire sentence or stanza. Regarding stobha,
Sayana
says
"kdlakshepamatrah&tum
rdshim stobha itydchakshate" ,

95
i.e.,
s'habda-
the stobha
is
no

the words (sometimes! meaningless
used
as
a pause.
words)
Again four kinds of sdmagdna were practised in
the Vedic society, and they were, as has been said
other
than
before, prakriti-gana or
grdmegeyagdna, aranyegeyagdna uhagdna and uhya or rahasya gana. The

tones of the ganas used to be indicated by the
figures, 1, 2 and 3.
Some
are of opinion that the
somewhat
sdman melody was
rdga kharaharapriyd or a derivative there of, like modern b hair am, "but the exact
svarasthdnas" says Dr. V. Raghavan, "are slightly
different from the corresponding one of the music
like the
In fact, it is very difficult 'today to

ascertain the exact melody of the Vedic music.
of today".
96
CHAPTER V
Music
the Classical
and Epic Times.
In course of time, Vedic music gradually came to

be replaced by the more developed form of gdndharva or mdrga type of music towards the
beginning of the classical period, in the 600-500
B.C.
The gdndhwrva
known
or mdrga type of gitis was

as Icmkika other than the vaidika or Vedic
The gdndharua music was known as

mdrga (mrg to chase, to follow anveshane'},
music.
because the gdndharua type of systematised music
was constituted out of the collected materials of the

Vedas i.e., Vedic music sdmagdna. Therefore, as
it was
designed on the method as well as from the
materials of the sdmagdna, it was known as mdrga.
Gradually the taste and temperament of the society
began to change, and <the practice of the Vedic
music became obsolete during the classical period,
and, consequently, the gdndharva type of music,
with new forms of tunes or melodies, rhythms and
tempi,
came
into being.
The gdandharua
pure (shuddhd)
of music possessed seven

These jdtis were the rdgas
itype
jdtis.
by themselves, as they used to create a pleasing

and soothing sensations in the hearts of living
were known as the jdtirdgas
and the musical compositions, added with the
jdtirdgas, were known as jdtigdna (vide the
beings.
The
jdtis
97

.sdstm).
The
jdtis or jdtirdgas
were the cause or
matrix or norm of all kinds of rdgas (melodies).

It has been said in Bharata's Ndtyasds,tra: 'jatisambhwtatvdt grdmardgdndmiti.
Yat 'kinctyiidetat
giyate loke tat sarva jdtishu sthitamiti', i.e., the
grdmardgas evolved from the jdtis or 'jdtirdgas
and all the gitis

were sung by the
rdgagitis and rdgas), which

people, had their origin in the jdtis
(i.e.,
(vide also Brihaddeshi,
The
87).
real Significance of the
Rdga has been

i.e.,
p.
that,
defined as
Word Rdga.
"ranjay&ti
iti
rdgah"
which produces pleasing and soothing
It is like a
impressions in the mind, is a rdga.
colour that tinges the hearts.
According to
musicology, a rdga is a product of combination

and permutation of tones, and as they produce
sweet and pleasing impressions (samskdras) in the
minds of men and animals, they are known as

'samgita' or music.
Music
in the
Works
of Pdnini and Patanjali
In Panini's Astddhydyi, we find aphorisms, composed in connection with the bhikshus and natas
(monks and dramatic players), and from them it

is understood that the culture of music, dance and
drama was prevalent during Panini's time (500
B.C.), Panini has described the practice of musical
instruments as a part and parcel of art (shilpa).
Bhattaji Dikshit has mentioned about the names of
98
MUSIC IN THE BUDDHIST PERIOD
some musical instruments like madduka, jharjhara,

The madduka was a kind of drum, covered with
skin, and jharjhara was commonly known as
jhdnjhara, made of brass.
etc.
In
3rd-2nd century B.C., Patanjali has

mentioned about the stage for dramatic function
the
(mancha) and players (nata).
Different kinds of
musical instruments like mridanga, veend, dundubhi,

been mentioned in his commentary
etc., have
(Mahdbhdshya) From the writings of the Greek

we come to know that in (the Royal courts
of Champa, Rajgriha, Koshala, Vaishali, Kau.
historians
Southern
Kalinga
(in
dances and music were fully
shatnvi,
Pataliputra,
Orissaa),
classical
encouraged.
The temple dancing
girls (devaddsis)
Royal harems, and even the

ladies of the Royal household were allowed to
culture dance and music. In the 2nd century B.C.,
VdPsdyana has mentioned about 64 kinds of art
were engaged
in the
including dance and music, and has said that they

were freely cultured even by the married and
unmarried
girls.
Music in the Buddhist Period.
Gautama Buddha was born
in the year
566 B.C.
and the Buddhist era began with the advent of

Buddha. In the Buddhist Avaddnas, Jdtakas,
Pithakas and other literature, we come across many
references to music, musical instruments, and
dances
with
different
99
hand-poses
(mitdrds).

Buddhist hymns and songs like thera, theri and
sthavira, etc., were sung by the Bhikshus and
Bhikshunis. The tkeras consist of 107 poems and
1279 gdthds (sltanzas) and theris, of 73 poems
and 552 gdthds.
The
historians are of opinion
that those gdthds or hymnal songs were composed

in the fifth century A.D.
But, in truth, the composition of the gdPhds was in practice long before
the advent of Lord Buddha, and they were known
In the Atharvaveda, we
as the gdthd-ndrasami.
find mention of the gdthd-narasamni; "itihasasca
.
gdthdsca-narasamsca" (15.6).
In the Aranya
and Brdhmana literature, we also get such songs,

which were sung in the Vedic rituals and Royal
ceremonials and functions.
In the Jdtakas like Nritya, Bherivada, Matsya,
Bhadraghatd, Guptila, Vindura-pandita, Kusha and

Visv&ntara, we get references to music and veend.
The Jdtakas were compiled during the third-second
In the Matasya-jdtaka, we find
century B.C.
mention of the metfhagiti. Some scholars are of
opinion that the meghagiti was but the meghardga,
as the rdgas were known as the rdgagitis in
ancient
jecture,
But
mere conas we have known from the old treatises on

times.
this
too
is
music that meghardga did not evolve before the

middle of the Christian era.
In the Gupttta'jdtaka, Gandharva Guptila Kumar has been described as efficient in the playing of vecnd with seven
strings. This v&ena resembled the chitrd-veend, as
100

described by Bharata in the Ndtyasdstra (29.114).
Bharata has said that the chitrd-veend was fitted
with seven strings, and

strings.
The name
fthe
of these
vipandhi, with nine

also
two veends are
found in the Rdmdyana (400 B.C.) and the Mahabhdrata-Harivamsha (300-200 B.C.). The Saptatantri-vecnd of the Jataka and the chitrd-vecnd of
the Ndtyasdstra are the forerunners of the modern
Bult the sctdra is generally believed to be of
setdra.
foreign origin, introduced by
Amir Khusrau
in
the reign of Sultan Ala-ud-din Khalji (13th-14th

But that is not correct, as the
century A.D,).
practice of veend with seven strings were prevelent
in India long before the advent of Amir-Khusrau.
In the Padakiishala-jdtaka,
the
mahdvccnd
strings.
Besides,
instruments
like
and
we
the
we
veena
find
mention of
hundred
with
get the description of musical
kwtumba and dindima in the

The Licchavis of India used to
Vidura-jdtaka.
observe different kinds of festivals like sabbalattichdra,
etc.,
in
which songs were sung
to
the
accompaniment of drums and different kinds of

musical instruments.
We
tests
music in the Mahdydna

Bodhisattvdvaddna, Mahdvamsha,
find references to
like
Lankdvaitira-sutra (first century A.D.) MiliiidaIn the Lankdpaha, Sumangalervildsini, etc.

vatdrasutra,
the
names
of
seven
notes
have
been mentioned, and they are saharsya (shadj a)

rishabha, gdnadhdra madhyama kaisthika, dhaivata
101
The note kaishika, says Sharangthe

modified
deva,
(vikrita) form of the kaishikapanchama, which is one micrdtonal unit below the
and nishdda.
is
unmodified-pa or shuddha-panchama. It is, therefore, probable that the author of the Lcvnkdvatdrasutra has accepted the ancient scale of the middle
clef or
madhyama-grdma. Besides, we
find
many re-
ferences to music, musical instruments, dressed and

nude dancing na$as and natis and yakshinis in the
sculptures of different Hindu temples and Buddhist
As for example,
Chaityas and monasteries.
immediately within the interior of the PandulenaChailtya-Hall (first century A.D.) at Nasik, there
are grooves and sockets for fixing the gallery of the
musicians which
is
fixed inside the Hall.
While
describing the Buddhist rock-cut architecture of the

vihdras of Nasik of the early second century A.D.,
Prof. Percy Brown says that the days of the monastic
dwellers of these vihdras began with a burst of

hymnal songs> blowing of the trumpets
recitals of
and strumming of drums from the ministrels

gallery in the Chaitya-Hall facade, and they no
doubt presented the days of their pride.
In the records of travels, left by Fa Hien, it is
found that in the days of the Gupta Kings dance
arid
music were extensively cultivated.
Bright
of
are
these
arts
to be
of
the
cultivation
pictures
found in the dramas of the time. "On the 8th of
Jyaistha
(May- June)
Fa
Hien
Buddhist car-festival at Pataliputra.

102
witnessed
He
the
says that

image of Buddha seated on the car, flowers
and other fragrant things were offered to the
accompaniment of dance, song and music". Again
in the account, left by Hiuen Tsang, it is found that
when Harsavardhana was on the throne, dance
and music were lavishly provided in the temporary
to the
pavilion that
was erected for
the great festival
which he witnessed through the city on the occasion.

Every day the festivities were held with dance and
music. Prof. B. K. Sarkar has said that among
the injunctions of Buddhism the ringing of bells,
the singing of religious songs, etc., were among the
inviolable duties of the Buddhist.
103
CHAPTER
Music in Sculptures and
VI
Bas-reliefs.
In the railings of Amaravati Stupa (second century

A.D.), we find some panels with figures of Lord
Buddha, his father and mother, officials, male and
female attendants, and natas and natis.

In the
middle panel, some handsome officials are depicted,
as carrying in a procession an idol of an elephant,
symbolising a child and dancing with graceful
One of the natas is playing

gestures and postures.
on a lyre or harp tha ! resembles the Indian rabdba
1
or saroda.
veend.
The
correct
name
of saroda
is
shdradiya-
of opinion that this

musical instrument resembles the Assyrian harp or
Capa'tain C. R.
Day
is
African sanko (sanco).

One dancer is bolwing a
Some are
flute, which looks similar to vamshi.
dancing and beating drums and cymbals. One of
them is dancing an ecstatic dance like Nataraja
Some
natis (dancing girls) are dancing in

Similar dancing figures are also
sitting postures.
to be found on the railings of Sanchi (first century
Siva.
A.D.) and Barhut Stupas (150 B.C.).
Captain
musical
some
Roman
of
has
discerned
Day
type
instruments, carved on the railings of Sanchi.
Regarding 'the music in stones, Rajendra Lai Mitra
"Nor
has mentioned in his Antiquities of Orissd
are they wanting at Sanchi Amaravati and Bhubanesvara * * of the first class harps of two
:
104
MUSIC IN SCULPTURES AND BAS-RELIEFS

kinds are shown at Sanchi and Amaravati. * *
The Amaravati harp
is
in
an
was held on
appearance very
like
ancient Egyptian instrument, but it

the lap in a horizental position. * *
The harp
like veend of Amaravati looks like the harp of
Orpheus. It has seven keys but no bars, and a

female player is playing that harp or seven-stringed
veend with both of her hands".
As
regards the Sanchi sculptures, Dr. Mitra

further says
"At Sanchi there is a corps of musicians dressed in kilts and wearing sandals tied to
:
the legs by crossed bands, very much in the same

way in which the ancient Greecians fastened their
sandals".
grill,
with eight hands,
containing a dancing Nataraja

found attached to the wall of
is
the Muktesvara temple of the sixth-seventh cenDifferent kinds of

tury A.D. at Bhubanesvara.
hand-poses (mudrds) are represented in the hands

of Nataraja. By the right side of him, Ganapati or
Ganesa is blowing some pipe or flute like instrument in unision with Siva's dance. By the left
side a man is found sitting on a four-legged seat
and beating with his hands two drums or pushkaras
of identical size to highten as it were the tempo of
Similar dancing
the rhythmic dance of Nataraja.
in
cave
found
the
is
also
temple of Badami
Nataraja
(sixth century A.D.) in Bombay. This figure of
represented as having sixteen hands,
nand almost in each hand is to be found majestic
hand-poses (mudrds) true to the spirit of the
Nataraja
is
105
He
shdstra.
hands.
holds a tridant in one of his right

is seen standing on his
The god Ganesa
blowing some pipe or flute. By the side of

Ganesa a drum player is bealting a drum in a recumbent posture with his hands and another drum is
at his front. These drums are known as pushkara.
The two drums of identical-size, that have been
depicted in the temple-halls of Muktesvara and
Badami are the forebears of the modern tabal and
bdydn, which are erroneously taken to be the two
left side,
halves of the mridanga (or pdkhawdj), introduced

during the Mohammedan period, or by Amir
Khusrau.
In ithe
temple
of
Kapilesvara (sixth-seven
century A.D.) at Bhubanesvara, we find a grill,
containing the standing figures of natas and natis.
In the topmost panel, the figure of Lord Siva
remains carved in a sitting posture with his divine

consort Gauri and an attendant (Nandi ?) to his
left side. In the middle panel, there are to be seen
figures of three natas and four natis, and among
them three natas are dancing with different gestures and postures, and of the four natis one is
playing a flute, one is plucking a harp
or veend, while the other is dancing in unision with
singing, one
is
their concert.
similar figure is to be found in the Para-
suramesvara temple (sixth-seventh century A.D.)

of the same place wherein three natas are seen
in the upper panel with their graceful body move106
MUSIC IN SCULPTURES AND BAS-RELIEFS

ments and four natis
in the lower one.
One
of
one is
dancing
beating a peculiar type of damaru-sized drum with
her right hand, one is blowing a pipe, and the fourth
one is playing on the cymbal for keeping the time
the natis
is
in a sitting posture,
in the musical concert.
All these above mentioned figures, ranging from

first century B.C. to the eighth century A.D.,
together with the beautiful statue of the dancing
the
Nataraja of Chidamvaram (eleventh-'twelveth century) in South India, and not as and natis with
drums and cymbals and different musical instruments of the Konark temple (thirteenth century),
prove beyond doubt that there prevailed fullfledged practice of xhdstric music in its triadic
forms, singing, dancing and druming (nritya, gita,
vddya), both in the Hindu and Buddhist India.
-Again in different inscriptions, especially those of
the
Magadha and Maurya-Scythian
eras,
mention of dancing, singing and druming.
107
we
find
CHAPTER
VII
Setback and Reconstruction in Indian Music
There was a time when music, together with dancing and drama were not looked upon with favour.
In some of the Dharmsutras, Smritis viz., Manu,
Gautama, Vishnu, Pardshara, Apastambha,
etc.,
and
been
have
musicians, dancers and players (natas)
As for
ascribed a lower position in the society.
"ria
nritycdathvd
example, Manu has said
vdditram
na
But
vadayet.
Yajfiavalkya has
gdyen
the culture of music has been discouraged,
encouraged the arts of music and dancing as a part

of culture. Yajfiavalkya has said,
Veena-vadana-tattvajnah shruti-jativisharadah)
Talajnaschaprayasena mokshamargam
niyacchati
Gitajno yadi gitena napnoti
paramam
padam
Rudrasyanucharo bhutva tenaiva saha

modate
1
From
these lines of the
115-116),
we know
Ydjnavalkya-samhM
(III.
that during Yajnavalkya's time
(4th century A.D.), jdtirdgas were practised

with microtones, rhythm, tempo and other music
In
materials, and music was considered sacred.
the Narada, Vrikaspchti, Kdtydyana and other SamJntds of the early period,
we
108
find
music in a develop-
MUSIC COMING INTO DEFINITE FORM

form, and this music was handed down
from Narada of the Shikshd and Bharata of the
ed
In the Arthasdstra (300 B.C.),

Ndtyasdstra.
Kautilya has sanctioned remuneration (vritti) for
patronising the musicians, dancers, flute-players,
and
others.
Music coming
into definite
Form
has already been said that the practice of

melodic form or rdga existed during the time of the
It
Rdmdyana,
the
Mahdbhdrata and the Harivamsha
(400 B.C. 200 B.C.). Valmiki has mentioned

about 'the wandering bards like Lava and Kusha
who used to sing the songs in praise of Rama.
The songs used to be sung in seven jdtirdgas like
drshabhi, gdndhdri mddhyami panchami,
dhaivati and naishddi, which have fully been defined
and described in Bharata's Ndtyasdstra. Valmiki
shddji,
has described in the Rdmdyana (1. 4. 8 34):

"jdtibhih sapWabhiryuktam tantri laya samanvitam", etc., which means that Lava and Kusha
used to sing the rdmdyana-gima with seven jdtis,
to the accompaniment of the musical instrument
like veend.
Lava and Kusha were well-versed
in
and science of the gdndharva type of music:

"gdndharva-tattvajnau sthdna-murcchandkovidau"
art
like ftheir preceptor Valmiki.
In the Mdhdbhdrata and the Harivamsha, six

grdmardgas ('shad grdmardgani'} have been mentioned,
and they have
fully been described in the
109

Ndradishikshd of the 1st century A.D. as well as
Kudumiamalai Rock-Inscription of the 7th

century A.D., caused to be inscribed by Raja
Mahendra Varman of the Padukotai State, South
in the
India.
It
seems that during the time of the Hari-
vamsha (200 B.C.), the practice of the gdndhdragrdma was in vogue, because the Purdnakdra has
said that the
grdmardgas used
to be
The mention
sung upto the
of the gdiwihdra-
gdndhdragr'dma.
grdma is also found in the classical Sanskrit literature and dramas. Different kinds of musical instruments of percussion and string also accompanied the songs in the Epic period.
ContacU of India with Other Countries
In the beginning of the classical period (600-500

B.C.), Indian music travelled to other ancient
countries like Mesopotemia, Greece Egypt, Assyria,
Chaldia, etc.
Specially itjhe music of Greece was
indebted to Indian music, which was introduced

to Greece
by Pythagoras and 'the Pythagoreans.

Pythagoras visited India and return-
It is said thalt
ed to Greece, carrying with him the cultural, reliSome

gious and philosophical ideas of India.
of opinion that Indian music was
greatly influenced by the music of Greece in the
classical period.
But it still remains a disputable
scholars are
Because it is a fact that most of the

historians, both of the East and the West, have
admitted that India is the motherland of world
subject.
110
CONTACT OF INDIA WITH OTHER COUNTRIES

civilization
and
There was cultural and
culture.
commercial intercourse between ancient India and

other ancient civilized countries, both by land and
sea routes, and so it will not be wise to think that
India alone was influenced by ancient Greece and
other countries in the field of music and art, while
others were not.
tural
has already been proved that there was culand commercial contact between the prehis-
toric
Indus Valley
It
potemia,
Chaldia,
civilized
countries.
cities
and Greece, Rome, Mesoother most ancient
Ur and
Bult
we
notice
that
in
the
beginning of the 3rd-4th century A.D., there was

contact between India and Middle and East Asia,
through the medium of trade as well as of religious

and cultural missions. There was also a contact
between India and China. During the reign of
Harshavardhana (6th century A.D.), this contact

became closer owing to the visit of the Chinese
traveller Hiuen Tsang. Emperor Harshavardhana
was a great patron of classical dance and music,
and there were open routes from India proper
Gandhara, Kashmere, Tibbet, Purushapur or
Peshwar, Uddiyana, Kapisha, Kashgarh, Khotan,
Kuchia (ch'iu-tzu). Indian music also travelled
along those routes to those countries through the meto
dium of trade and
cultural
and
religious missions.
In 581 A.D., a band of musicians was sent from

India to China at the invitation of the Chinese
Emperor, and
it is
said that music missions
111
were

sent to the distarit lands like Samarkanda, Bukhara,
Japan, Corea, Kamboja (Cambodia) and other
Middle and East Asian countries. In 560-578 A.D.,

an expert Indian musician, Sujib by name was
sent to China. He was also a noted veend-player.
He taught the Chinese people the Indian melodies
and rhythms (rdgas and

method.
tdlas) in a purely Indian

China, Indian music travelled fur-
From
ther to Java, Bali, Sumatra, and other countries of

Greater India. Sir Aurel Stein has discovered
some
Indian
musical
instruments
like
veend,
mridanga and guiter from the sand-burried Khot&n,

and from them it is proved that Indian music once
used to be cultured by the music-loving people of
ancient Khotan. From the history of the burried
records of Chinese Turkesithan, we learn that music
of India also travelled to Turfan-Karakhoja,
Baazaklik, Kyzyle and other distant countries.
Different Schools of Dance,
Drama and Music
In the classical period (600-500 B.C.), there

were four main schools
of
(sampraddyas)
music, dance and drama, and they were: (1) the
school of Brahma or Brahmabharata and Siva or
Sadasivabharata,
Narada (3) the
(2) the school of Gandharva

school of Muni Bharata, and (4)
the school of Nandikeshvara. Some are of opinion

that there were only three schools, and they were,
(1 )
The Naltya-sampradaya
112
of Bharata
SCHOOLS OF DANCE, DRAMA AND MUSIC

(2)
The Naradiya-gandharva-sampradaya,
and
(3) Nandikeshvara-sampradaya.
In
fact,
three
or four
schools
of
the
period seem to be genuine. It is said that

composed a book on dance, drama, and
classical
Narada
music,
known by Gdndharvarahasyam. But this book

is not available now, and we also doubt whether
Narada of the Shikshd (1st century A.D.) did compose or compile that book, and it seems that some
other Narada mighit have composed it, as there
were authors under the name and title of Narada.
Be
it may, the two later schools of Bharata

Nandikeshvara were indebted to that of
Brahma or Brahmabharata. Specially Bharata has
admitted the debt of Druhina Brahma in his
Ndtyasdstra, and he called it a 'collection' or
Brahma, the prime author
'samgrahds-grantha'.
of science and art of dramaturgy was not same as
that as
and
Brahma
the four-faced Creator
He appeared,
so far
it is
known,
of
the universe.
in the beginning of
the classical period. It is said that he, for the first

time, composed the Ndtyasdstra which was known
as the Brahmabharatam on scientific basis, and it
contained the laws and formulas of dance, drama,

hand-poses and music. Muni Bharata of the 2nd
century A.D. incorporated most of Brahma's mateSadasivabharata

rials and method of treatment.
also followed
Brahma.
Brahma and Sadasiva were

113
known by
common
their
title,
'bharata'
which
means 'not a* or 'an expert in the art of drama'.

Narada was either known as a person or
title.
Narada of the Shikashd belonged to
the semi-divine Gandharvas,
the inhabitants of
who
were,
it is
said,
Gandhara (modern Kandahara)
in the North- West Frontier of India. Though there

were many Gandharvas, conversant with the art
of dance and music, yet Narada was the foremost
among
them.
He composed
the Shikshddhdstra
(Ndradi) or science and grammar of the tones

(svaras) and meters (cchandas) and the tonal
bases (svarasthdnas}, which came to be used in the
songs. He also established a school (sampraddya)
of his own.
But it should be remembered that
there were at least four Naradas, who were adepts
the art and science of dance and music in
in
different periods.
the Ndradishikshd
As
is
for example, the author of

known as Narada I (1st
century A.D.); the author of the Panchamasarasamhitd (1440 A-D.) is known as Narada II; the
author
of
the
SangiPamakaranda
(generally
ascribed to the 7th to the llth century A.D., but
its exact date seems to be the 14th-15th century
A.D. or more than that) is known as Narada III;

and the author of the Rdganirupana (16th-17th
century A.D.) is known as Narada IV.
Narada of the Shikshd (Narada I) has described
about the seven tones, both vaidika and laukika,
three gramas, shadja, madhyama and gdndhdra
114
NARADA AND
HIS SHIKSHA
twenty-one murcchands, and forty-nine tanas which

formed the svaramandala. Narada has said,
grama
Sapta-svarastrayo
murcchanastekavimshatih
Tana ekonapanchashadityetat
svaramandalam]
The svaramandala was
considered to be holy and
purifying, and it helped the songs to create a

sacred atmosphere that used to bring peace and
eternal tranquility in the hearts of the singers as
well as that of the audiences.
It
should be noted
though Narada has mentioned about the

gdndhdragrama, yet it became obsolete during his
time, and so Bharata has not mentioned about
it
in
the
Narada has desNdtyasdstra.
that
about
cribed
shrutis}
like
the
five
dipPa,
causal
dyatd,
microtones
karund,
(jdti-
mridu and
madhyd, which afterwards formed the bases of the

twenty-two microtones, scientifically arranged by
Bharata in the Ndtyasdstra. He has defined the
term, gdndharva, and instead of describing the
jatis
(jdtirdgas), he has mentioned about the six
grdmaragas like shddava, panchama, madhyamagrdma, shadjagr&ma, kaishika and kaishikarnadhyama, which were in use from the time of the
Mahdbhdrata-Harivamsha (300-200 B.C.) up to
the time of the Pallava Ruler,
the 7th century A.D.
Mahendravarman,
Narada has mentioned about

like
raktam,
purnam,
the ten gunavrittis
alamkritam,
115
in
prasannam,

vyaktam, vikrusfiam, shlaknam, samam, sukupndram
and madhuram, which used to embellish the compositions (sdhitya) as well as the melodies (rdga)
He has
of the songs, both vaidika and laukika.
rendered a valuable service to the music world, by
discovering a connecting link between the tonal
pitches
of
seven
tones
vaidika
both
of
and
laukika music. He has said that the pitch-value of

the tone, prat ham a of the Vedic music is equal to
that of the tone,
and in this way
madhyama
of the laukika music,
can be shown that the tones,
it
praPhama, dvitiya, tritiya, chaturtlia, panchama,

shastha or atisvdrya and sapfama or krusta are
equivalent in their sound values to those of the
madhyama, gandhdra, rishabha, shadja,

dhaivata, nishada and pandiama of the laulika
music. They can be shown by the help of the chart
tones,
thus
vaidika
laukika
tones
tones
.
madhyama
dvitiya
gandhara
tritiya
rishabha
prathama
chaturtha
mandra
atisvarya
krusta
nishada
shadja
dhaivata
Narada has described about
panchama
the
veends
like
ddravi and gatra, which were used in the sdmagdna
116
BHARATA'S METHODICAL SYSTEM OF MUSIC
and gdndharva-gdna.
Narada has
said regarding
these veends,
Daravi gatra-veena cha dve veene

gana-jatisu
Samiki gatra-veena tu tasyah shrinuta

lakshanam
Gatra-veena tu sa prokta yasyam
It
is
said
that
gayanti samagah|
gdtra-veend possessed a
the
gourd and a wooden stem, having

seven gut strings for tones.
five
or six or
used to be played
in a recumbent position, with the help
It
holding it
of the fingers, and used to be placed on ithe thighs
of the player. Narada has given full description
of the method of z/mid-playing in the Shikshd.
Bharata, the Father of
Music
fihe
Methodical System of
Bharata also belonged
to
the
He
is
the
2nd century A.D., though
known
as
Gandharva
sect.
He
flourished in
.there
rages a con-
Muni Bharata.
troversy regarding his date. 'Bharata' was really

a title, and it used to be conferred upon those who
were
efficient
in
art
as such there were
Bharata
and science of drama, and
many personages with
in ancient times,
the
title.
such as Vriddhabharata
Brahmabharata, Sadasivabharata, Kasyapabharata, and Nandibharata, to name only a few.

or
He
compiled the Ndtyasdstra, by collecting the

materials of the Ndtyasdstra, composed by Brahma
117

or Brahmabharata, and so, it has already been said
before that his Ndtyasdstra is known as the
'samgrdha-grantha'
or
collection
of
the
ancient
Ndtyasdstras.
In fact, Muni Bharata brought a renaissance
in the domain of dance, drama and music, and
devised laws
and principles of
scientifically
twenty-two microtones (shrutis) or subtle tones

on the basis of five microtones (jdti-shrutis), as
promulgated by Narada of 'the Shikshd. Bharata

the founder of the tone-relationship of
the octave (saptaka), the fifth (S-P) and the fourth
(S-M) i.e. the shadja-panchama and shadiamadhyama bhduas, which were similarly devised
by the Greek philosopher, Pythagoras, who lived
about 582-507 B.C.
Pythagoras devised these
was perhaps
relationships for
series of
a diatonic scale,
following the
fifths=F+C+G+D+A+E+B.
Edward
is of opinion:
"It was said of Pytha12
that
he
had
studied
goras
years with the Magi
in the temples of Babylon; had lived among the
Macdowell
Druids of Gaul and the Indian Brahmans; had

gone among the priests of Egypt, and witnessed
their most secret temple rites". Some are of opinion
that Pythagoras came to India and learned the
arrangement of scales, microtones and tones from
the Indian experts, and after returning to Greece,
applied them in his own system. But most of the
scholars do not believe this fact. They say that the
two systems of the two most ancient countries
118
BHARATA'S METHODICAL SYSTEM OF MUSIC

independently developed in a parallel line and sur-
enough they coinsider that there remains

no question of borrowing from either side.
In fact, in ancient Greece, there were in use over
15 different modes (scales), each one common to
that part of the country in which it originated. At
the time of Pythagoras there were 7 modes in
general, and each mode was composed of two sets
of 4 tones 4+4 8.
Pythagoras found that the
tone-relationships of the octave, the fifth and the
prisingly
fourth, correspond to the numerical relationships of

2:1,3:2, 4:2. He supposed that the three
simple ratios were the basis of a principle which

could be extended to define the intervals of the
and the second. Again the structure, which the Greek musicians developed from
Pythagoras's fundamental discoveries, was based
on a grouping of sounds, called the tetrachord.
third, the sixth
Probably the first step was the discovery that a

seven-tone scale could be explained as being two
joined tetrachords. This took place in connection
with a large kithdrd which had seven strings with
two tetrachords, upper and lower. Again an
eight-
strainged kithdrd made necessary the theory for a

scale of eighlt tones.
So we find that the Greater
Perfect System and the
Lesser
Perfect
System
most
of the
theory, underlying
aspects of Greek music. Although we find some
similarities between the two systems, Greecian and
Indian, yet there remains a sea of difference.
summed up
the
119

Bharaba's Method of Determining the Twenty-two
Shrutis
:
It
22
is
true
shrutPis
that
Bharata has determined
on the basis of the
the
5 jdti-shrutis, as ex-
pounded by Narada of
the Shikshd, but his method

of determining the shrutis was unique, and he
determined them by means of two 'uecnas of equal
chala (the frets of which were shif table) and

achala or dhruva, (the frets of which were fixed)
size,
two gramas, shadja and madhyama. One

of the two vccnds was set to the madhyamagrdma
in the
(middle cleft), by lowering panchama one shrnti

only, and then again the madhyamagrdma-veend
was changed
into the shadjagrdnia-veend, by restoring the lowered panchama to its original pitch
i.e.
by taking
it
as a real shadjagrdmic panchama,
consisted of four shrutis. Bharata has said:
((
Yathd
dve veene \tulya-parmdna-tantryii,pavddana-dandasmnrcdhite shadjagrdmdshrite kdrye.
rasydm madhyamagrdmikwn
krityd
Tayorekata-
panchama-
Tdmcva paiicfamavashdt
sydpakarshe
shadjagrdmikim knrydt" etc. To make Bharata's
shrutim.
statements
clear,
He
let
us
quote
Pandit
V.
N.
"To begin
with, Bharata
says that the two veends are first to be tuned to the
will say that there are only
shadjagrdma scale-
Bhatkhandeji.
says
We
seven wires to represent the seven notes of the scale

on each of the two veends. Evidently then, seven
wires are to be tuned to the seven correct notes of
120
DETERMINATION OF SHRUTIES
the shadjagrdma scale.
Bharata
have already said that
his reader a perfect

pre-supposes
knowledge of the panchamas of the two gramas and
an
in
ability to
tune the veends according to the dicrec-
tions he proposes to give. When one of the veends

is to be made madhyamagrdmic, all that he means
that the wire representing the panchama in the

shadjagrdma is to be slightly loosened so as to make
is
it
produce the panchama of the modhyama,
all
other
The
notes remaining in their original positions.
second direction of the author is most important.
He
directs that the
madhyamagrdmic veend
to be
converted again inlto a shadjagrdmic veend, but he

wants this to be done not by restoring the panchama
to its original pitch, but by accepting the changed
panchama
as
proper panchama
for
the
new
Now we know that this

shadjagrdmic veend.
can be accomplished only by lowering all the other
notes of the veend by one shruti and that is what
Bharata says will be the result. He says: 'evam
sd veend shnti-yapakriskta bhavati'. That is when
the
chala-vccnd
pitch of
is
'sa' will
made shadjagrdmic,
thus
be three shrutis,
tha't
of
the
will
'ga' eight shrutis and so forth.

repeating this process, another series of shmtis,
be six shrutis, of
By
namely, two, five, seven, fifteen, eighteen, twenty

of the
will be discovered.
But the 'ga' and
cliala-veend will now coincide with the 'ri' and 'dha'
of the achalar-veend.
same
On
another repetition of the
process, the svaras *sa
121
ma
pa' of the chala-

veend
will coincide
with the
and 'ma' of the
ga'
'ni,
achala or dhmva-veend".
Short Survey of Bharata's NdtyasdsitYa:
Though
it
true that
is
Samaveda
the
is
the
womb
yet
(yoni} or fountainhead of Indian music,

an important
Bharata's Ndtyasdstra is
informs us about the development of

methodical and scientific system of music of the
classical type, and so the students of history of
treatise that
Indian music should be acquainted with the Ndtyasdstra, for their fuller knowledge of evolution of
It
type of music.
belonged to the Gandharva
earlier
people,
who were
is
said
class
that Bharata
semi-devine
of
specially gifted in the art
science of dance, music and drama.

There are controversies regarding
the
and
exact
date of the Ndtyasdstra. Some are of opdnion that

it was composed in the 5th-4th century B.C., while
was written between the 2nd

century B.C. and the 2nd century A.D. Then again,
some believe that it was compiled in the Gupta
others hold that
it
period in the 5th century A.D. According to Dr.

P. V. Kane, the NdPyasdstra was written before the
2nd century
"The Hathigumpha
B.C., as he says
of Kara vela styles Kharabela (the
:
Inscription
King of Kalinga)
the
Epigraphia
That Inscription
century B.C.
'gdndharvavedavudhah' (vide
Indica,
vol.
XX,
at
p.
79).
2nd
Therefore the Gdndharvaveda must
is
generally assigned to the
122
SHORT SURVEY OF NATYASASTRA

have been recognised some centuries before Christ,,
and the Ndtyavcda which includes its principles
and practices may very well be placed about 200
But Dr. Kane's view does not seem to be

sound for many reasons. Most of the scholars are
of opinion that the present form of the Ndtyasdstra
was not written before the 2nd century A.D.
B.C.".
Saradatanaya (1175-1250 A.D.), the author of

the Bhdvaprakdshan, informs us that the original
edition of the Ndtyasdstra consisted 12,000 shlokas
and afterwards
was reduced
Such is the
opinion of Dhananjaya, the author of the Dasharupakam. The late MM. Ramakrishna Kavi has
views
of
the
Saradatanaya and
supported
Dhananjaya. MM. Kavi has said: "It (the Natydit
known
as sutra ("shattrimbharatasutramidam"), as it embodies
sdstra of Bharata)
shakam
to 6,000.
is
This
principles set out in a very concise form.
work is also called as 'jhastisdhasri', meaning 6,000
(granthas).
This appears to be an epitome of an
work, called 'dvddasha-sahasri* which means

12,000 (grartthas). This larger work is now only
in part available.
Both these works seem to have
earlier
been based upon a still older one, called N&tyaveda,

which forms one of the four Upavedas, extending
over 36,000 shlokas, written by Brahma himself".
Muni Bharata has admitted that he has
collected most of the materials of his Ndtyasdstra
from the Natyaveda, written by the prime-author,,
Brahma or Brahmabharata ('bharata' being the
123

title of Brahma)
"shruyat&m ndtyavedasya sambhabo brahma-nirmitah" (I. 7.). The Ndtyasdstra
is divided into 36 chapters (
Kashi edition, whereas
:
the
Kavyamdld
chapters). The
of
1st chapter deals
functions
primary
contains
Bombay
edition,
like
37
with the topics
mangaldcharanam,
particulars of the stage (ndtyamancha) the characteristics of the drama (ndtaka), the method of
,
worship
of
the
(manchadevatd)
presiding
deity
of
the
The 2nd chapter
etc.
stage
deals with
the topics of three kinds of auditorium (prekshdgrihd) and their measurements, descriptions of
different
kinds
topics
drama,
4th
of
sacred
with
together
chapter
parts
of
The 3rd
etc.
auditorium,
the
of
deals
stage and the

chapter deals with
the
functions,
its
with
regarding
materials,
definitions
etc.
and
the
The
des-
karanas, 32 angahdras, 4
criptions
rechakas like pada, kati, hasta and gribd; the dances
like tdndava and Idsya, together with the dance-types
of
like
108
vardhamanaka,
dsdrita, etc.
The
5th chapter
deals with principles (vidhi) and limbs (anga)

of the purvaranga and their divisions, etc. The
6th chapter deals with 8 kinds of aesthetic sentii
ments (rasas), their divisions and subdivisions, the

proper application of them in the dramatic functions (abhinaya)
together with 2 dharmas, 4
,
4 pravrMs, 2 kinds of siddhi, 2 kinds

of svara, 4 kinds of dtodya, 5 kinds of gdna, etc.
The 7th chapter deals with different kinds of
vrittis,
124

emotive feeling or bhdva and their application in
the dramatic functions. The 8th chapter deals with
the
materials
of
dramatic performances
naya-vastii) like the
movements of
(abhithe head, eyes
(sight), the face and the neck, in accordance with

different aesthetic sentiments (rasas), etc.
The
9th chapter deals with the hand-poses (hastdbhinaya
or mudrd),
and applications in
together with 4 kinds
their definitions
abhinaya and nritya,

of karana of the hands, etc.
The 10th chapter
deals with movements of the body (different
limbs of the body). The llth chapter deals with
and applications of different chdri and

main divisions, according to bhitmi
and
dkdsha (sky), etc. The 12th chapter
(earth)
deals with mandalas, pertaining to bhumi and
dkdsha, together with their methods of application.
principles
their two
The
13th chapter deals with the gatiprachdra or

nature of movements of the legs and other limbs
of men, women and ttapumsakas, in accordance

with emotional sentiments (rasas), etc.
The
14th chapter deals with the pravrittis likeavanti,
two
ddkshindtya, pdnchdli and
mag ad hi,
divisions of abhinaya, lokadharmi
dharmi,
etc.
The
15th
chapter
etc.
and ndtyadeals
with
vdchikdbhinaya, two kinds of pathya like Sanskrit

and Prakrit, two nibandhas, and different kinds of
The
16th chapter deals with the vrittis

The 17th chapter deals
and their examples.
with vdgdbhinaya (performance of speech) and
gdna,
etc.
125
36 characteristics, 4 kinds
their
or
defects
demerits
merits
divisions,
alamkdras
as
18th
of
of
well
kdwya
kdvya,
as
with
of
alamkdra,
10
their
and
application
mditrds,
etc.
of
The
chapter
languages of the
characters of the drama, different kinds of language
like
deals
the
magadhi, ardha-mdgadhi, prachyq, shaurascni,
ddkshindtya, shabara, valhika, shakara, etc. The

19th chapter deals with the application of 7 svaras,
according to aesthetic sentiments, 3 thdnas (registers), 4 varnas (gdna-kriyas} 2 kakus, 6 alam6 angas and pdthyas, adorned with
kdras,
,
svaras and alamkdras, etc. The 20th chapter deals

with ten kinds of rupakam and their angas. The
21st chapter deals with different characteristics of
sandhis like mukha, prartimukha,

garbha, vimarsha and nirvahaita, together with
the
itivriHa,
their
angas
and
bhdrati, s&t\tvati, kaishiki,

divisions.
naya
chapter
The
22nd
deals with different kinds of vrittis like
chapter
its
natures.
specific
arabhati, etc.
The 23rd chapter
characteristics
deals
with
and
and
their
deals with dhdryabhi-
divisions, etc.
The 24th
and its
and postures, different
sdmdnydbhmaya
different alamkdras, gestures
mental preparations, 8 ndyikds like vdsakasajjd,

preshittabhaxtrikd, etc. The 25th chapter deals with
The 26th chapter deals

the external upachdras.
with tihvtrdbhinaya i.e. the performances of different aspects of the day (morning, midday, evening),
the three aspects of the sun, the moon, the seasons,
126
The 27th chapter deals with different kinds

etc.
of siddhi in different times. The 28th chapter deals
with 4 kinds of musical instruments,
like
\tata,
avanaddha, ghana, and sushira, the definition of

kutapa, the definition of gdndharva music and
its
three
main divisions, seven svaras, the
vddi, samvddi, anuvddi and vivddi tones, shmtis
and their determination with the help of
two veends of equal size, chala and achala
or dhruva, murcchands, tanas, sddhdranas (jdti
and
7
vikrita
$huddha+ll
svara),
jdtis
(~18 jdtirdgas) and their characteristics, ten
essentials (dasha lakshanas) and their definitions,
2 kinds of anyatva like langhwla and abhydsa,
3 kinds of mandragati (amshapara, nydsapara and
apanydsapara)
etc.
The 29th chapter
deals with
the jdtis or j&tirdgas and their respective sentiments (rasas), 4 kinds of the varndlamkdras like
prasannddi,
prasamidnta^ prasanriadyaiita and
prasannamadhya, 4 kinds of gitis like mdgadhi,
and
prithuld, -the
like
their
and
divisions
vddya
karana, dviddha and vyanjana, 4 kinds of
ardhamagadhi,
sambhdvitd
characteristics of
vistdra,
dhdtus of the vddya like samghdtaja, samavdyaja,

vistdra] a and anwvandha, 10 kinds of dhdtus as
applicable to the veen& 9 the c'hitravritti and the
dakshwwvritti (of vddya), veends like dhitrd with 7
and vipanchi with 9 strings, (the c/wra was

used to be played with the help of the finger, and
vipanchi with the plectrum (kona), the vahirgita
strings
127

'
and
their characteristics like dshrdvana,

etc.
vakrapdni,
sushira and the
arambha,
The 30th chapter deals with the

produced svaras. The 31st chapter
deals with the topics of rhythm or tola and tempo

or laya, 3 kalds like chitra, vdrtika and dakshina,
the tdlas like chat chatput a and chdchatpwta, etc. the

brahmagitis, viddri, 3 kinds of vivadha, 7 kinds
of
gitis
like
vastu of the
and
the
conception of
2 kinds of prakriti like kulaka
madraka,
giti,
the
etc.,
niryukta and aniryukta padas,

of the brahmagMs like nc,
chedaka,
characteristics
gdthd, panika, etc. the characteristics of the

mdt^rds of the ^Viy like magadhi, etc. the dances,
tdndava and Idsya, the /aya^ like samd, srofiogatd
and gopucchd, etc. The 32nd chapter deals with

64 dhruvds and their characteristics, the definition
of the term 'gdndharva', 3 kinds of vritta of the
dhruvds, 5 kinds of gr^na like prdveshiki, dkdhepiki,
prdsddiki, etc. for the drama, 6 special dhruvds
like
shirshaka,
and
addita,
itddhata,
madhyafnagrama,
kaishika,
merits
The
etc.,
amwandha,
the
apakrishta,
sddlidrita,
vilamvita,
grdmardgas
like
kaishika-madhyama,
the characteristic of the ^^7^d-player,
and demerits
of
ftata,?
and
natttis,
etc.
33rd
chapter deals with the origin of

avanaddha type of musical instruments, their divisions and methods of playing. The 34th chapter
deals
with
characteristic
of
prakriti.
The
35th chapter deals with different parts, played by

nat\as
and natis.
The 36th chapter, an
128
SAPTATANTRI VEENA
epilogue, deals with different Rishis, interested in
the art and science of drama, etc.
Bharata has described mainly two vewiaSj chitrd

and vipanchi, and he has said,
Saptatantri bhavecchitra
vipailchi nava-tantrika
Vipanchi kona-vadya syat

chitra changulivadana| NS. 29.114.
It has been said before that the chitvd-veend
to
be
and
used
seven
possessed
strings,
whereas
with
of
the
the
played
fingers,
help
the vipanchi, with nine strings, used to be
played with the plectrum or kona. Now from the
mention of the veend with seven strings in the
NdtyasdsVra it should not be taken that the saptaI
came in vogue only during the time

of Bharata or immediately before him. From the
tantri-veend
archaeological
findings
we know
prevalent even in the pre-Christian
be
that
era.
it
was
It will
three
that
recently
of
the
sculptural representations
saptatantri-veend
have been excavated from the Buddhist Caves of
interesting
to
learn
Pitalkhora, carved in the Satmala range, known

also as Chandora, on the northern fringe of
The
District of Maharastra State.
Caves of the Pitalkhora lie 50 miles to the northwest of the Ajanta Caves and 23 miles to the
north-west of the Ellora Caves.
Though some
descriptions of the Caves were previously given
by John Wilson and later by Furgusson and
Aurangabad
129

Surges, yet in more recent years, fresh light has
been thrown upon these Pitalkhora Caves by M. G.
Dikshit. In 1941, Mr. Dikshit discovered three
saptatantri-veeiwi that were
found engraved on stone slabs, 'excavated from the
debris in the forecourt of the Cave No. 4 of Pital-
portraitures
khora.
of
the
It is said that the
cut architecture of
the
development of the rockPitalkhora started in the
2nd century B.C., culminating in its final form in

the 6th-7th century A.D.
So it is proved without any shadow of doubt that veend with seven
strings (s-aptatantri-veend) was also prevalent in
necessary to note in
this connection that from the fragmentary pieces of
the pre-Christian era.
It is
sculptures of the three sapVatantri-vccnds,

engraved in the Caves of Pitalkhora it appears that
the
they were played with the help of the plectrums.

It has also been mentioned before that orchestra
(kutapa} and group-singing (ganagiti or urindag ay ana} were prevalent during the time of
Abhinavagupta has defined the word

the Abhinavabhdrati as ku means
kutapa
rangam+tapah means ujjvalayat\i i.e. that which
Bharata.
in
enlightens or enriches the theatrical stage, is known

as kutapa. The Aitareya-brdhmana and the Puspathe prdtishdkhya of the $ amove da have
mentioned about the group-singing or gana-giti.
sutra,
The kutapa was
specially used in the dramatic per-
Bharata has mentioned

about three kinds of kutapa, and they were
(1)
formances (abhinaya).
130
EVOLUTION OF THE TUNING-METHOD

a combination of four kinds of musical instru-
ments
bhanda, etc.; (2) a combination of four

kinds of musical instruments like vccna, venii, mrilike
and (3) that was formed by a combination of different musicians and instrumentalists.
danga,
etc.,
Evolution of the Tuning-method (mdrjand}
We
come across, for the first time, the systematic

method of tuning in Bharata's Ndtyamstra in the
2nd century A.D., and from this it is evident that
this method evolved in India undoubtedly before
Bharata, and Bharata has only followed the tradition. This method of tuning of the musical instruments were known as pndrjand. This method used
to be observed in the
drums, known as the pnshkara.
In different rock-cut temples of India, these drums

are seen engraved. Three drums (pnshkaras} are
generally seen carved, and among them two are
horizontal and large and one is leaning and small.
The small one is known as dlinga. Bharata has
fully and nicely described about the methods of
timing
edition,
in
the
chapter
Kdshi
Ndtyasdstra
the
XXXIII,
Kdvyamdld
(vide
and the
He
has said,
edition, chapter XXXIV).
Mayuri hyrdha-mayuri tatha karmaravi punah
Tisrastu marjana jneyah pushkareshu
etc.
svarashrayah
of
method
That is, there were three kinds
tuning
and
karmaravi.
(mdrjand), mdyuri, ardhamdyiiri
Among these methods, the mdyuri used to be tuned
1
131

in the middle cleft
(madhyamagrdma)
the ardha-
(shadjagrdma) and the

karmdravi, in the third cleft (gdndhdragrama)
based on the sddhdrana. The term 'sddhdrana'
connotes the idea of an intermediate tone between
two tones. The tones, to which the pushkara
drums were tuned, were bas'ed on the microtones
or shruti-sddhdrana, and were also sustained and
used in the tuning method. The remaining tones
of the scale were shiftable or transferable. In the
method of the mdyuri-mdrjana, the tone, gdndhdra
used to be tuned on the left pushkara (as there
were three pushkaras}, the tone, shadja, on the
right, and the tone, panchama, on the upper pushmdyuri, in the first cleft
In the karmdravi-mdrjana , the tone, rishabha used to be tuned on the left pushkara, the
kara.
shadja on the right, and the panchama on the upper

pushkara. The tone, rishabha which is the con-
sonance or samvddi to these three tones and is

related to the rdgasvara of the jdti (jdtirdga}, used
mdrjand of the alinga.

Now, from this statement we find that in the
mdyuri-mdrjana, the pushkara drums were tuned to
the shadja, madhyama and dhaivata, and in the
karmdravi-mdrjana, they were tuned to the tones,
rishabha, panchama and nidhdda. In each of the
processes of tuning, those three tones were conin the
primal ones of the gramas. Some

are of opinion that in the mdyuri-mdrjana of the
middle cleft (madhyamagrdma) , the positions of
sidered as the
132
NANDIKESHVARA AND HIS WORKS

the microtones and the tones were exactly the same
as those prevailing in the modern standard pure
(shuddha thdta), vilavala of the North Indian

school of music and the Diotonic Ma j ore scale of
Europe. The dhuddha thdta vilavala is no other
scale
sddhdrana-grama, as maintained by
Sharangdeva of the Sangita-Ratndkara of the early
13th century A.D.
than
the
In modern time, the method of tuning is genetwo

rally worked out by the method of tempering
the
in
tones,
of the strings of the tdmburd,
mostly
shadja and panchama or shad ja and madhyama.

The shadja being the drone or tonic, the tones,
rishabha and gdndhdra are produced from the
vibrations of the shadja of the middle base
(muddrd) and dhaivata and nishada, from the

vibrations of the shadja of the lower base (tiddrd),
and the rest, madhyama is produced from the con-
cordant tone, panchama.

ferent views regarding
There prevail some

it,
but yet
it
dif-
should be
remembered that the modern method of tuning is

done always in the shadjagrdina, which is very
ancient.
Nandikeshvara and His Works:

Nandikeshvara or Nandi was also an authority
on music and dance, and it has already
been said that he created a new novel school
(sampraddya}, as Bharata of the NatyasdsPra
He appeared sometime in the
fame did.
133

2nd-3rd century A.D.
Matanga has mentioned
with
the
murin
connection
about
him,
cchand, possessing twelve tones ("dvddasha-svaramurcchand") in the Brihaddcshi. Sharangdeva
.
has also mentioned about him in some of the chapters of the Sangita-Ratndkara.
Nandikeshvara
composed
It
said
is
Samhitti
that
(Nandi-
keshvara-samhitd, together with the Avinayadarpana, the Kdishikdvritti and the Bharatiarnava.
"Five works of Nandikeshvara", says Vasudeva

Shastri, "find mention in our texts. Nandikcshvarasamhitd, quoted by Simhabhupala in his
tary on Sangita-Ratndkara,
is
one.
fiharatdmava,
said to be consist of 4,000 shlokas,
Bharatdrnava-samgraha, said
ment of
the second,
is
to be
the third.
commen-
is
the second.
an
abridge-
Gnhcsha-bharat-
arnava, being the version of Bharatarnava, as

redacted by Guha or Skanda, is the fourth. * *
It is possible that the contents of Guhesha-bharat-
drnava are on the same lines as the ancient treatises

en Ndtya and Nartana in the Tamil country, whose
tradition of Sangita and Ndtya goes far back into
some millenniums. There is a Tamil work, called
'Bharata-setidpatiyam',
name, suggests that it
which, by its Sanskrit

may be a Tamil version of
a Sanskrit work solely created by Senapati or

Skanda. There is a work in Tamil, mentioned as
an ancient work by the name Pancha-bharatam

which is ascribed to Narada. It is just possible
that Narada, the authority on music, made a digest
134
NANDIKESHVARA AND HIS WORKS

of five redactions of works on N art ana and Ndtya
and called it Paiicha-bharatam".
But 'there lie different opinions whether Nandikeshvara of the Nandikeslwara-sainhitd and
Nandikeshvara of the Abhinayadarpana, the VriWi
and the Bharatdrnava were one and the same
person. MM. Ramakrishna Kavi, Pandit Vasudeva
Shastri and others have identified Nandikeshvara
with Tandu, the inventor of the masculine and
heroic dance-type, tdndava. Vasudeva Shastri has
"In the treatise of Kohala, quoted by Kallinath in his commentary on the Sangita-Ratndkara,
said
an author by the name Bhatta Tandu is referred to

It is just possible that Tandu
as an authority.
referred to here is no other than Nandikeshvara,
though the word Bhatta suggests that the author
may be some Brahmin of that name". Like Bharata,
Nandikeshvara introduced different kinds of
hand-poses (hastdbhinaya or mudrd),
chdris, mahdcharis, etc. for the dramatic performintroduced
ances
Bharata has
(abhinaya).
dances,
five
kinds
of
dhruvdgfoi,
known
as
prdveshiki,
waishkrdmiki, prdsadiki, dksJicpiki and antard in

the abhinaya, for the characters entering, at the
beginning, at the end, and in between the acts (vide
the NdPyasdstra) and though Nandikeshvara did
,
not mention them, yet, as has been said before, he

defined and introduced karanas, angahdras, etc.
for the dngikdbhmaya.
To give a short analysis of the celebrated work,
135

Bharatdrnawa,
cribed in
it
can be said that
has been des-
it
Bharatdrnava-samgraha that the

Bharatdrnava consists of 4000 stanzas.
In the
from
the
Sarawati
Bharatdrnava, published
the
Mahal Library, Tanjore, we

of
colophones
bharcbt&rnave" ,
find
kinds
three
"Nandikeshvara-virachite
"Nandikeskvara - mrachite
( 1 )
(2)
bharatdrnave sumati-bodhake" , and (3) "Nandikeshvara-virachite bharatdrnave pdrvadi-prayukta
bharatachandrikdydm
"The
prakaranam".
ndndrtha
katfhita
title-page
calls
hasta-
work
the
'Bharatdrnavacjranthdh Nandikcshvara-virachitah'.
first page, however, gives two names 'Bha-
The
ratdrnavah nandikêshvara-virachitah? and

sha-bharat\a-lakshman>am\
It
is
clear
Guhe-
that
this
work, though mainly consisting of the original

Bharatdnava, has been added to form other
f
sources
Guhcsha-bharata^-lakshanam',
namely
'Pdrvatiand
'$umatibodhaka-bharat\dmava
prayukta-bharatdrtha-chandrikd'.
The
chapters
book deal with padabhedas, stlhdnakas, their

uses, sankara-hastas, 108 \tdlas, charts, anc/aharas,
ndndrtha-hasfias, shringa-ndtya, sapta-ldsya and
in the
puspdnjali".
Age
of
New Awakening
In the begining of the Christian era,
some new trends of thought and
we
find
creation in the
of Indian music, as many formalised regional

or desi type of gitis and rdgas flourished side by
field
136
AGE OF
NEW AWAKENING
side of the gdiidhcwva music, the nucleus of
found
which
is
Narada's Ndradishiksha, Bharata's

The
and
Ndtyasdstra
Matanga's Brihaddeshi.
period, covering the lst-2nd century A-D. and
5th-7th century A.D. may be considered as the
period of renaissance. From this time onwards i.e.
to be
in
upto 13th-14th century A.D., many regional

tunes were included into the fold of classical music,
so as to enrich the coffer of Indian music.
In the Ndradishikshd of the 1st century A.D., we

find discussions about both vaidika and laukika
types of music.
svaramandala,
Narada has discussed about

composed of
seven
tones,
the
three
shadja, madhyama and gdndhara,

and forty-nine tanas,
murcchands,
twenty-one
different methods of singing according to different
Vedic recensions, ten kinds of quality of the gitis
gramas
like
("dasha-vidha gunavrM"), definitions of six or

seven grdmardgas like shadjagrama, madhyama-
grdma, sddharita, srhddava, panchama, kaishika

and kaishika- madhyama, which have also been
depicted on the Kudumiamalai Rock-inspriptions in
South India, the tonality of seven tones of both
vaidika and gdndharva types of music, descriptions
of the ddravi and gdtra veends, together with
It has been said
methods of their playing, etc.
hefore that Narada also dealt with
five
microtonal
units (shrutis) like diptd, dyata, karund, mridu and

wadhyd, which were known as the kdraiia (cause)
or
jdti-shrutis .during
the
137
time
of
Bharata.

Bharata has classified the twenty-two microtoncs
(shrutis) on the basis of those above-mentioned
v
causal microtones, as described by Narada.
Aryan and Non-Aryan Elements
in Indian
Music
Four great kingdoms like Avanti, Koshala, Vatsa

and Magadha were recognised as the Hindu provinces or janapadas in ancient India, and the people,
inhabiting them, were considered to be highly
civilized and art-loving Eastern nations.
Many
other semi-civilized aboriginal tribes like Shabara,
Pulinda, Kamboja, Kirata, Valhika, Dravida,
Anga, Vanga, Kalinga and others were in existence
with their distinct cultures and arts. The Aryans
incorporated many of the tunes of the non-Aryans

with new names and techniques, and this intermixture between the
Aryan and
the
non-Aryan music
became possible owing to the policy of absorption of

ideas and ideals and the system of inter-marriage,
During the lime of
prevailing between the two.
Bimbisara (545 B.C.), Gandhara, a province in the
North- West of India, was very famous for its art
of music. It is said that the Gandharvas were the
settlers in that region.
They were a semi-divine
considered as adepts in arts of singing
The type of music, prevalent among
them, was known as the 'gdndharvam', as described
by Muni Bharata, in the Ndtyasdstra in the second
people,
and dancing.
century A.D.
Gandharvas
Some
are of opinion that as the

were the immigrants from Greece,
138
ARYAN AND NON-ARYAN ELEMENTS

their music evolved
on the ideal of the music of the
a mere conjecture. Most of the

historians are of opinion that as the artists of the
Greeks.
But
it is
Gandhara school of art had their hands of the

Greeks and hearts of the Indians, so the ydndharva
type of music was also Indian in origin and spirit.
And even the Persian and Macedonian invasions
of the North West Province of India did never
influence the
gdndharua music.
139
CHAPTER VIII
The Age of Renaissance:
The 2nd century A.D. is a memorable period, as

Muni Bharata compiled his encyclopaedic work,
Ndtyasdstra or the science of dramaturgy during
this period.
It can also be called the age of the
Ndtyasdstra. Tradition says that Bharata collected
most of the valuable materials of the Ndtyasdstra
from
the
works of
venerable
his
predecessor,
or Brahmabharata, and so, as has already
said before that his book was known
Brahma
been
as
the
of
collection'.
meaning
'samgraha-grawtlw'j
Brahmabharata
It
is
that
said
the
composed
'the
book
Brahma
book,
or
Brahma^
of
and
art
containing
formulas
with
and
the laws
drama, together
of the gandharva music. Sometimes it is believed
that the author Brahma was no other than the
science
bliaratam,
prime-creator of the universe,
He
is
also
known as Brahmaknown by the name
kamalaja Prajapati.
of 'Druhina'. But great controversy rages round
this belief.
In fact, Bharata compiled the Ndtyasdstra, collecting most of the materials from the
Ndtyasdstra, compiled by Brahma or Brahmabharata. Brahmabharata was sometimes known as
Adi-bharata or Vriddha-bharata. In fact, 'bha-
was the surname of a person. The term

Bharata also signifies a nata or player. According
to Abhinavagupta, Bharata was also indebted to
rata'
140
AGE OF RENAISSANCE
Sadasiva, another playwright of the pre-Christian
era.
It
has already been said before that the 28th
to 36th chapters of the Ndtyasdstra have mainly

been devoted to the discussions on music in relation
We
more mixed jdPis (jdPirdgas) in Bharata's time, and they have been
scientifically defined and determined with the help
to drama.
of
ten
maiidra,
find eleven
essentials
nydsa,
like
graka,
upanydsa,
amsha,
alpatva,
tdra,
vahutva,
The eighteen jdtis or

shddava, and audava.
with
jdtirdgas were at that time
practised
rasas
and
murcchands, tdnas, lakshanas,
bhavas,
and those eighteen jdtirdgas were:
shddji,
gdndhdri, madhyamd, pandliami, dhaivati
and naishdda or nishddavati (pure or suddha) +
cirsabhi,
shadjodichyavcWi, shadjokaishiki, shadjomadhyaind,
raktagdndhdri,
gdndhdrodichyava,
madhyamodi-
chyava, gdndhdrar-panchami, andhri, nandayanti,

karmdram and kaishiki ( mixed or vikrita).
Bharata has determined two kinds of common

Those
tones, which were known as 'sddhdrana'.
two common tones were the svara-sddhdrana and
the jati-sddhdrana, as one was concerned with the
tone or svard and the other with the melody or rdga.
The svara-sddhdranas were the -tones like kakah
(gdndhdra). The jdtisddhdrana was essentially known by one of the tones
ff
in a grdma or basic scale
eka-grdmdngshdndm",
(nishada)
and
antara
and thus we get the
tone,
141
shadja as
shadja-

sddhdrana (jdti-sddhdrana} in the srhadjagrdma,
and the tone, madhyama as madhyama-sddhdrana
(jati-sddhdrana} in the madhyamagrdma.
Again the alamkdras like prasanna, prasanndnta,
prasannamadhya and prasannddyanta, and varnas

like drohi, avarohi, sthdyi and sanchdri, etc. were in
use
in
The gitis
sambhdmtd and
music.
indgadhi,
mdgadhi, ardhaprithidd; dh&tus (for

like
vddya} like vistdra, karana, dviddha and vanjana,

and their varieties; prakritis like kitlaka and
cchcdaka; vrittis (of the gratay) like chitra and
dakshina were in use in the songs. The vccrids like
chitrd (with seven strings) and vipanchi (with
nine strings) kalds, yatis, tdlas> the seven <r/ifo\? like
;
n>adraka,
apardnta,
etc.
vastu,
prabandhas
like
nirynkta (nivaddha) and aniryukta (anivaddha),

the brahmagitis like kapdla, kambala, etc- shivasl'utis; the dances like tdndava and Idsya; the
grdmardgas like madhyainagrama, sddhdrita, etc.

were also prevelent.
Now, it can be asked as to what was the true
significance of the term '/dtf'f. It has already been
said that /a/u were the prime-source (yom) of all
kinds of rdgas of the posi-jdtirdga.
The term
'ya^' was used to denote the universal (sdmdnya)
like
the
brdhmana-jdti,
kshcutriya-jati,
etc.
As
hundreds and thousands of men and women used

to be signalized by a particular ]M or race, so all
kinds of rdgas came to be known by the term 'jdt?
and such was the considered opinions of Bharata,
142
AGE OF RENAISSANCE
his
The
followers and commentators.
jM
was
really the moiher-rdgas, the prime-source, and all

the rdgas that evolved later were her offsprings
as it were.
Bharata
Again
jdtigdnas
settings
parts,
(songs),
64
These
has
as
were
like
dhrwuds
of
the
determined
known
drama,
prdveshiki
and
entrance )
64
classical
the
.dhruva.
the
musical
contained
,
five
naishkrdmiki
and
occur ing
three
others,
during
(exit)
the personation of the characters on the stage.
These
gitis or
giving an idea
place,
person,
songs "were also of significance as

to the audience of the
etc.
of
whole context,
a particular scene, as in
Bharala's idealistic theatre,
trappings or
elaborate stage directions were dispensed with".
The dhruvds were sung along with 4 kinds of
scenic
kutapa or orchestra, composed of drums,

string instruments like veend.
It has already been said
that
flutes
Bharata
and
has
formulated the theory of twenty-two microtones

(shrutis) and tonal bases (svarasthdnas), on the
basis of Narada's five jdti-shrutis, distributing
them in seven notes as 4, 2, 3, 4, 4, 3, 2. He has
the secret of consonance (svarabetween
the notes, shadja and madhyasamvdda)
wa, and shadja and panchama. In short, Bharata
has expounded the theory, art and science of
Indian music in a very methodical way for the
purpose of drama.
also
defined
143
CHAPTER
IX
Culture \of Music in the Gupta arid
Maurya Periods
The Gupta and Maurya
periods (32 B.C. 600

can
be considered as the golden age of
A.D.)
Indian culture. These two periods were not only
glorious for their classical Sanskrit literature, art
and architecture, but also for fine arts like
music and dance, specially for the art of painting

and sculpture, which attained high watermark of
The fine fresco-paintings of the Ajanta
glory.
Caves are the products of this age. The Licchavi,
Saka and Kushana dynasties were very advanced

and it is most probable that
in culture at the time,
Indian culture was greatly influenced by them.

That Maharaj Samudragupta was a noted musician, is evidenced from his êm-playing posture,
depicted on his coins. He was well-versed in the
art of music as well as a
great patron of Indian
classical music and dance, and this fact is
proved,
by the Allahabad Inscription, now
the
adorning
Lucknow Museum. Regarding this inscription,

J. N. Samaddar has written in the Glories of
Magadha (1924): 'I will also refer to the very
curious piece of sculpture an inscribed stone-horse
of this great hero, 'who by his
sharp and polished
intellect and choral skill and musical
accomplish-
ments established his
title
144
of 'King of Poets', by
MUSIC IN GUPTA AND MAURYA PERIOD

various poetical compositions that were fit to be
the means of subsistence of learned people".
It
is
said that
Samudragupta
inherited
the art of
music from his mother's side, as his mother

Maharani Kumara Devi was well-versed in the art
and science of music. Kumara Devi came from the
Licchavi clan, which was noted for their culture
of art and letters. The Sakas or Scythians were
also art-loving nations, and their national tune,
shaka was incorporated into the stock of Indian
classical music. The Pahlavas (Parthians) had also
interest in music.
We
also get copious references of culture of
classical type of music, as sanctioned
by Bharata's
Ndtyasdstra, from the classical Sanskrit literature

of that time.
Kalidasa, Bhavabhuti, Sri-Harsha,
Banabhatta, Shrudraka, Vishnu-sharma, Magha,

Bharavi and others have described more or less
about the arts of music and dance, in connection
with their dramas, fables and moral

Kalidasa's
works
A.D.
we
tales.
In
century B.C. 400 or

mention
of the word
?),
'sangita\ which meant a combination of the
He
art of singing, dancing and drumming.
has dealt with the subjects like murcchands
and specially with
of
three
the
grawws,
450
(1st
find
those of the
gdndhdragrama (vide Meghadutam,

ufltaramegha), the practice of which had already
become obsolete at that time. The prabandhagitis
(g^y a) like mangala, charchari (chdnchara),.

145
10

jambhalikd, dvipadikd etc, musical instruments like
vallaki (veend), vemi, mridanga, etc. have also been
mentioned by him. In his Meghadwtam, Kalidasa
has made reference to dance in the temple of

Mahakali at Ujjaini, by way of a request to the
cloud to visit (Ujjaini). He has also referred to
the
dance, performed by SivaPashupati in the same book. In the Mdlavikdgnimitram, Kalidasa has given reference to Siva's
daily
evening
natya. "Kalidasa ascirbes through Ganadasa, one

of the royal dance-masters, to the ArdhandrinaVesvara form of Siva or Rudra, the two-fold
dance, continued by Siva in this particular form

of his, half the body representing Uma or Parvati".
The
two-fold
dance
is
evidently
'tdndava'
and
Malavika used to perform her

songs and dances, accompanied by mridanga or
muraja, and they were surcharged with aesthetic
It
is
said that
"Ganadasa, the dance-master of

Malavika, informs us", says Prof. Ghurye, "that
Malavika was very quick of understanding and
dexterous in practice of expressive movement
(bhdvikamy. Prof. Ghurye has further informed
sentiments.
us that Malavika was expert in the representative

gestures and portures of the five limbs, known as
panchdngdbhinaya. This type of abhinaya, with
five limbs, has been sanctioned by Bharata of the
Prof. Ghurye further says:
Ndtyasdstra fame.
Jr appears that in
Vidarbha, of which dominion
146
Malavika was a princess, not only the princesses

but also the female attendants (vide Mdlavikdgnimitram, V. 9. 19-20) of the royal household, were
versed in 'sangittf, which, in accordance with
usual usage, must be interpreted to mean the
complex of the three arts of dance, song and
music.
In the Vikramorvashi, Kalidasa has dealt with

the technical aspects of music and dance. Through
the medium of Chitralekha, a friend of Urvashi
and Sahajanya, he has described the techniques of
dances
like dvipadikd, jambhdlikd, khandadhdrd,

From all those
charchari, bhimtaka, valdntikd.
references, we know that Kalidasa himself possessed a fair knowledge of dance and music, and
it is also a fact that
during his time, the arts
of dance,
drama and music were cultured and
fully
the
of
the
appreciated by
society.
people
it can be asked what was the real forms of those
Now
dance, khandadhdrd was

one variety of dvipadi or dvipadikd. Similarly it
has been said that jambhdlikd was also another
classical
dances.
The
From these we come to

type of the dvipadikd.
that the dance-type, dvipadikd was the main
know
or basic dance, and
many
other dances like khanda-
evolved from
kind
dhdrd, jambhdlikd,
it,
of song was also known as dvipadikd.
Similarly
there was a dance-type, named khandaka or
etc.
khandikd, which had no connection with the dancetype, khandadhdrd.
147

Regarding
we
dvipadikd,
Shri-Harsha's
further
notice
in
been
has
The commentator of the
Ratndvali
referred to as dvipadi.
that
it
Ratndvali has quoted a passage from Bharata's

Ndtyasdstra, which "gives at least four varieties of
dvipadi or dvipadikd, out of which khanda is one;
but later, he speaks of jambhdlikd also as sub-
Mr. Ramakrishna Kavi has mentioned

about it in his BharaPakosha, where he has given
the description of dvipadi and not of dvipadikd.
Again we find a reference, where dvipadi or
dvipadikd used to be danced as an alternate or as a
variety.
variety of the Charchari dance.
The dance, charchari was not also connected with

the song, charchari, consisted of three or four lines.
To quote Prof. Ghurye, it can be mentioned in this
connection
''When the distracted hero enters the
new dvipadikd
or a complete song in
Prakrit is sung behind the curtain. After the recital of one Sanskrit verse by the king, the dvipadikd
stage,
Similarly, once more the sequence

Therafter
the king recites one verse
repeated.
at the end of which the stage direction reads 'now
is
sung again.
is
is
the charchari' *
The
stage-direction
thereafter reads 'so dancing', which means quite
clearly that the hero-king actually enacted the dance
referred to in the charchari, sung immediately

*
before. *
At this point the stage-direction
the
recital of the charchari and at its
contemplates
end bhinnakd.
The bhiimakd, according

148
to
the

is a particular musical mode (rdga)".
In fact, the charchari or charcharikd was a female
dance, a kind of Idsya. Both Vema-Bhupala (about
1400 A.D.) of Andhra and Rana Kumbha of
commentator,
Mewar have mentioned
as a nriPya or
differences of opinion
about
it
dance, though they have

its application, as the former holds that the
about
dance, charchari was applied
in the prime-
only
sentiment, shringdra, and the latter, in any of the

rasa,
Again the charchari
rdga and tdla.
a
was
(chdnchara)
prabandha type of song, and
it has been described in the prabandha chapter of
Sharangdeva's Sangita-Ratndkara. It should be
remembered that the prabandha, charchari had no
connection
has
also
khuraka,
with the charchari-nritya.

Kalidasa
mentioned about the dance-types like
kutilika,
galitaka
etc.
(vide
author's
Bhdratiya Sangecter Itihdsa, Vol. II, pp. 409-412.).

to
From Shudraka's Mric6hakatika, we also come

know that the people of his time were conscious
of the beauty and grandeur of Indian music and

Pandit Vishnu-sharma has described about
dance.
music
jackel,
in the
in
form of a fable of a donkey and a

Panchalttontram.
His description
his
no other than a representation of

the art and science of shdstric classical music of
about music
Tiis
time.
is
He
has mentioned
(Icviikika), three
about
seven
notes
gramas, twenty-one murcchands,

forty-nine tanas, three mdtrds (short, middle and
long), three lavas, thirty-six rdgas, nine rasas
149

sentiments),
(aesthetic
forty
bhavas
(etnotive
hundred and eighty-five gitdngas, etc.

Banabhatta has also described about music in his
feelings),
K5,damvari.
In Shri-Harsa's Ratn&vali-n&iaka,
we
also get
ample evidence of classical dances, which are again

mentioned in Damodaragupta's Kuttinimatom.
G. S. Ghurye, while giving examples of dance-types,
as described in Damodaragupta's book, has said:
"The most significant information that Damodaragupta gives to us is that the dance-expert who met
the Berar Prince in the temple of Kasivisvanath at
Banaras, was well-versed in setting the drama
Ratndvali to music and dance, and that his troupe
of dancers at Banaras has so far mastered and
to the public as to enable the dance-
presented
it
itiaster to
earn a competence.
in his troupe
was
figure
And
he re-
the dancer, Manjari.
quested the Berar Prince,
mon
The leading
who had shown uncom-
interest in the vicissitudes of the dance-master's
Act of Ratmdvali, enacted

by Manjari and the other members of the troupe".
Now, from the detailed descriptions of Harsa's
life,
to see at least the first
Rtitndvali,
Damodaragupta's KuWini}nata-m we get

and
also copious references to dance, music, stage

dramatic as Well as dancing costumes.
130
CHAPTER X
Indian Music in the posfi-Bharata Period:
The names
of the post-Bharata musicologists like
Kohala, Dattila, Durgashakti, Yashtika, Shardula,

Nandikeshvara,
Svati,
Vishvavasu,
Vayu,
are worthand
others
Matanga, Matrigupta
in
of
connection
mentioning
history of Indian
music.
for the
All these savants added numerous materials

onward progress of Indian music and thus
paved the path for writing a history of music. To

mention about them, it can be said:
(1) It is said that Kohala compiled the work
Sangitameru
It is
in
anustupa
part deals with drama and dance,

the latter part, with music. Dr. Raghavan has
verses.
and
in dialogue form.
Its first
"The name of Kohala is as great in the hisdrama and dramaturgy, as it is in that of

iimsic.
The Sangitameru must be a very voluminous and valuable work.
In dramaturgy and
rhetoric, Kohala is always quoted even by later
said
tory of
writers as the writer
who
first
introduced
the
minor types of dramas, totaka,

There are also some books, which
are ascribed to Kohala, and they are Kohaliyaupa-rupakas,
sattaka, etc."
abhinaya-sMstra, Kohala-rahasya, etc.

(2) Dattila seems to be contemporary of or a
little later than Bharata of the Ndtyasdstra fame.
Dattila
followed the path
151
of
Bharata in com-

Dattila discussed
piling his work, DaUilam.
about music that are mostly applicable to drama,
and not only Dattila but Bharata and all the postBharata poetics have also described about dance and
music in connection with dramaDattila des-
cribed about 18 jdtis or jdtirdgas (seven pure or

shuddlw and eleven mixed or vikrita), different
murcchands, sixty-six tdnas, ten essentials or dasarlakshanas of the rdgas, different rhythms (tdlas),
different tempi (lay as), yatis, prakaranas
sical
like
and
clas-
like
madraka, apardntaka etc.

prabandha-gitis
Bharata.
He also mentioned about the
names of some ancient musicologists like Kohala,

Narada (of the Shikshd), Vishvakhila and others.
(3) Shardula was an ancient musicologist, and
his name has been mentioned by Kohala in the
Sangitameru.
Matanga (5th-7th century A.D.),
Sharangdeva (early 13th century A.D.) and others

have mentioned about his name in their respective
works, Brihaddeshi, Sangita-Ratndkara, etc.
(4) Yashtika was also an ancient authority on
drama and
music.
It is said that
he wrote the book
Sarv&gama-satrihita, which dealt about dance,

music. Yashtika has been quoted by
drama and
Matanga, Sharangdeva and others.

(5) Durgashakti has been quoted by Matanga,
while discussing about the rdgagitis and other
topics on music. Durgashakti was an authority on
drama and music, and he has also been mentioned
by Sharangdeva for several times.
152
MUSIC IN THE POST-BHARATA PERIOD

(6) Vishvakhila
has been
quoted by Dattila,
and
others
as one of the
Matanga, Abhinavagupta
ancient musicologists.
(7) Visvavasu was a Gandharva, and his name

has been mentioned by Matanga, Sharangdeva,
Simhabhupala and others, along with the name of
Tumburu.
(8) Svati has been mentioned by Bharata in the
Ndtyasdstra, in connection with bhdnda-vddya as
a Rishi.
Some
was a
Sharangdeva has quoted him
are of opinion that Svati
mythical person. But;

several times as an authority on music.
According
Abhinavagupta, Svati was the inventor of the

drum pushkara, which has been mentioned and
described by Bharata in the Ndtyasdstra, in connection with three kinds of mdrjand or tuning
to
process.
(9) Utpaladeva has been mentioned by Abhinavagupta in the jatyddhydya i.e. in the chapter on
It is said that he was the Paramaguru of
jdti.
Abhinavagupta.
mentioned
by
Sharangdeva in his Sangita-Ratndkara, as one of
the commentators of Bharata's Ndtyasdstra.
(10) Kirtidhara
been
has
(11) It is said that Lollata was one of the commentators of the Ndtyasdstra Jike Saunaka. He
He seemed to
discussed about dance and music.
have been flourished

is
said that
A.D. It
commenta-
in about 9th ceniury
Udbhata was
also
153
an
earlier
Udbhata was the court-poet of

Kashmere in 778-813 A.D,
tor than Saunaka.
King
Jayapida of
(12) Nandikeshvara
seemed
have been
A.D. He was
a great authority on music, dance and drama like
Bharata of the Ndtyasdsfra fame. He has been
to
flourished between 3rd-5th century
quoted by Matanga in the Brihaddeshi as one of the

drama and music: "Nandikesh-
authorities on
varena'pi uktam" etc. From it, it is understood

that Nandikeshvara was senior to Matanga, who
After
century A.D.
Matanga, Sharangdeva and his commentators,
Simhabhupala and Kallinath and even Raja-Raghuflourished
in
the
5th-7-th
nath Nayaka of Tanjore of the 17th century A.D.

have regarded Nandikeshvara as an authority on
music and dance. It is said that Nandikeshvara
formulated a separate school of drama and music

like Bharata.
He composed a masterly treatise
Nandikeshvara-samhitd, which is now extremely
rare.
Some are of opinion that he also composed
the book on gestures
and postures, together with

hand-poses (mudrds), applicable to the
science and art of drama and dance. It is said that
the Abhinayadarpana is an abridged form of the
diflferent
great work Bharatdrnava, containing 4,000 shlokas.

But there lies a controversy whether the author of
the
Nandikesvara-samhM and that of the
Abhinayadarpana, was one and the same person.

Nandikeshvara's
Bharat&rnava
has
been
published
from the
Saraswati
154
Mahal Library,
Tan j ore, under
the
editorship
of
K. Vasudeva,
Shastri. In the introduction, Shastriji has said that

Nandikeshvara was otherwise known as Tandu.
who was
the
first disciple
keshvara's treatise
is
of Paramasiva.
naturally the
first
"Nandi.... five
works of Nandikeshvara find mention in our texts.

Nandikeshvara-samhitd quoted by Simhabhupala in
his commentary on the Sangita-Ratndkara is one.
The Bharatdrnava said to consist of 4,000 shlokas
is
the
second.
to
Bharatdrnava-samgraha said
be an abridgement of the second, is the third.

of
version
Guhesa-bharc&ttirnava
the
being
Bharatdrnava as redacted by Guha or Skanda is
the fourth.
.".
In the treatise of Kohala, quoted
by Kallinath in his commentary on the SangitaRatndkara, an author by the name Bhatta-Tandu

is referred to as an authority, and it is possible that
Tandu, referred to here, is no other than NandiThere is an allusion that Siva or
keshvara.
Paramasiva ordered Tandu alias Nandikeshvara
to teach Bharata the elements of his own dance,
and the dance, taught by Tandu, was known as
tdndava. From this allusion it is understood that
Nandikeshvara was a contemporary of Bharata of
the Ndtyasdstra. But this allusion requires to be
sanctioned by history and reason.
(13) Matanga is sometimes known as Matangathe
category
bharata, being included under
of
Panchabharata.
Matanga
flourished
in
the
5th-7th century A.D., and brought a renaissance
1SS
in.

the
field
of
Indian
music.
He composed
the
book Brihaddeshij which means .the great collection

of formalised desi, or regional songs with tunes
(brihat+desi}. Many of the formalised regional
tunes
(melodies) and songs (gitis) were named

and tribes. The seven gitis
after different regions
shuddha, bhinnd or bhinnakd, gaudika or

bh&shd and
'joudi, rdga sddhdrani or sddhdrana,
vibhdshd were known by their respective ragas,
and so they were known as 'the rdgagitis. Matanga
like
quoted the reference of Yashtika, and said that,
and they
and
gaitdi
sddhdrita.
Numerous gitis originated from them.
included
them under the category of
Matanga
:Iassical music and determined them by the ten
according to Yashtika, rdgagUis were
were shuddhd, bhinnd,
veshara,
essentials
(dasalakshana)
five,
During Matanga's time, the word 'rdgas' for

tune or melody was properly defined in its true
ff
rdga-mdrgasya
significance, as Matanga said:
vad rupam yannoktam bharatddibhih, nirupyaPc
ttxlasmdbhir-lakshya-lakMma^samyuktam"
( SI.
279), i.e. 'the definition of a rdga, which was not
rlctermined by Bharata, Kohala, Dattila and other
ancient authors,
significance/
is
From
now
defined by us in
this
it
is
understood
its
true
-that the
of defining a rdga does not only go to

Matanga alone, but also to his contemporaries.
Some of the foreign tunes i.e. rdgas like \turuska:redit
tadi, todi,
shaka, shaka-tilaka, khdmditihor khdmdj,
156
bhasmdna-panchama or Ihdrmdna-panchama, botta,.

were included in the Indian classical stock. The
names 'turuska' and 'shaka' have been used for
Turky and Scythia, and the name 'botta' for
bhotadesa (Tibet, Sikkim and their adjacent
etc.
places).
nidlava,
Similarly the formalised desi rdgas like

saindhavi, sairashtri, savari or saveri,
crdvidi, pulindikd, gaiida or gaudi, sdlavdhdnikd,
dndhri, gurjari, ddksitidtya, mahdrdshtri, bhairava,

bhairavi, dhiri etc. were the regional and tribal
and they were allotted a place of great

honour in the domain of shdstric classical music.
Some of the rdgas were named after seasons,
tunes,
deities, etc.
most of
systematically enumerated them
Matanga
defined
rdgas, and
in the Brihaddeshi.
the
He
described about the characteristics of jdtirdga,,

He did further
grdmardga, bhdfhdraga, etc.
mention about different kinds of prabandhas and

other materials, essential to music (gitis),
(14) Matrigupta lived probably during 607-647

A.D., in the reign of King Harsa. Sharangdeva
has mentioned about him as one of the authorities
on music.
(15) An unknown author composed the Ndtydlochand sometimes between 800-1000 A.D. It is a
comprehensive
portions of
it
treatise
on
drama,
and
have been devoted to music.
rdgas have been divided in
it
some
The
into pure (shuddha),..
impure (sdlanka) and mixed (sandhi or samkirna)^

157

deals with about fortyfour rdgas, of which
ragas are pure, 10 are impure and 22 are mixed.
It
(16) Utpaladeva was a musicologist, and he has

been mentioned by Abhinavagupta in the commenDr.
Abhinavabhdrati.
tary,
Raghavan
is
of
"But we can surely rely on the prashisya's

opinion
evidence and take Utpaladeva as an early writer
on Sangiia. Abhinava quotes him four times in
:
It is said that Utpaladeva

wrote his book on music in the anusftabha metre.
He flourished probably at the end of the 10th and
his AbhinavaVhdrati,"
the beginning of the llth century A.D.

(17) Abhinavagupta wrote the commentary
(Bharatabhasyam)
Abhinavabhdrati.
1930 A.D.
He was
on the Ndtyasdstra, namely

It
was probably written
also a noted philosopher.
in
Some
are of opinion that Abhinavagupta of the Tantric

faith and Abhinavagupta as 'the commentator of the
Ndtyasdsttra were not one and the same person.
However
dealt
elaborately
Abhinavagupta
with <the problems of drama, dance and music, as
have been described and explained in Bharata's
He very often referred to Kohala
Ndtyasdstra.
as an ancient authority both in ndtyddhikara and
He mentioned the names of
geyddhikdra.
many
other ancient musicologists in support of his
views and arguments.
Mammatacharya wrote the

in the llth century
sometime
Sangita-ratnamdld
A.D.
He classified the rdgas in the genus(18)
It is said that
158
The principal
(janyor-janaka) method.
to
are
him,
karndta, nata, mallara,
rdgas, according
desdkha, mdlava, vasanta, etc. Mammata differed
species
from Parshadeva as regards the relation between

bhairava and bhairavi, because according to him,
a subordinate rdga or rdgini of vasanta,
whereas, according to Parshadeva, bhairavi is the
Mammata
principal rdgini of the rdga bhairava.
bhairavi
is
described
the
rdgas and
most of the music
were current in the lOth-llth

and
he undoubtedly followed the
century A.D.,
method of Bharata, Matanga and other contemmaterials
that
porary musicologists in this respect.

(19) Parshvadeva was a Jain musicologist. He
followed Matanga and Bharata in depicting
the forms
and characteristics of the rdgas, pra-
baridhas and other music materials.

in
probably
the
9th-llth
He
century
flourished
He
A.D.
book Sangitasamayasdra into

first chapter he dealt with the
chapters.
evolution of the causal sound or ndda, different
manifestations of the causal sound and 'their bases
divided
nine
his
In the
in the human body, the characteristics of the songs

or gitis and their differences, the problems of dldpa
and dlapPi, varnas and different alamkdras. In the
second
chapter,
he
defined
the
differences
of
sthdya or musical phrases, their meaning

In the third chapter, he
characteristics.
dlapti,
and
explained
about
the
melodies
(rdgas),
tones
(svaras) and their arrangements, kriydnga, and
159
updnga rdgas, and definitions of various ragas like

madhyamddi, todi, vasanta, bhairava, bhairavi,
varieties of vardti, varieties of gauda and gurjari,
etc.
In
fourth
the
he
chapter,
defined
the
lambaka, rdsaka ekatdli,

kinds of dhruvd, and the
with
eleven
together
process of the gitis (gdnakrama). In the fifth
prabandhas
like dhenki,
etc.
and
about
he
mentioned
vddya
chapter,
In the sixth
different positions of the hands.
he described about the nature of
chapter,
In the seventh chapter, he dealt with
the problem of rhythm or tdla; in the eighth chapter, with the definitions and determinations of the
vadya, and in 'the ninth or last chapter, with the
drama.
characteristics
samkhyd,
of
tdla
like
prastdra,
nastam,
laghu-samkhyd,
druta-
uddistam,
prabandha chapter, Parshvadeva

defined the nature of 'the dhruva^prabandha, which
etc.
In
the
known as dkruvapada or dhrupad.

(20) King Nanyadeva, also known as Nanyabhupala, was supposed to be the prince of a later
are
still
branch of the Rastrakuta or Karna'taka dynasty in

Mithila between 1097-1133 A.D. His capital was
Simarampur (modern Simraon), situated on the

border of Nepal.
He wrote a commentary on
at
known as
(commonly known
Bharata's Ndtyasdstra, which

Sarasvati-hridaydlankdra
the
as
Bharatabhdshyam.
well
as
explaining
differed
different
He
is
followed
much from
materials
160
him.
and
the
as
Bharata
While
problems

of
rdgas,
gitis,
about
other
the
jdtis
prabaiidhas,
or jdtirdgas,
subordinate rdgas,
He
Brihaddeshi.
he
etc.,
described
and
grdniardgas
depicted
in
Matanga's
with
dealt
elaborately
the
forms and characteristics of the rdgas both gdndkarva and desi. Prof. O. C. Gangoly has said
that Nanyadeva derived most of his materials from
Narada of the Shikshd, Yashtika, Kasyapa and
Matanga. The mukhya-rdgas have played a prominant part in his discussions on the rdgas, because,
he
said
that
rdgas'
the
i.e.
according
'they
He
qualities'.
extremely
possess
used
new
term
soothing-
'svardkhya,
the names,
melodies which took
the innitial letter of the tones, such
<to
as shddji, drsabhi, gdndhdri,
etc.
similar term
i.e. melodies which

borrowed their names from the countries, provinces
has been used in desdkhya rdgas

or
regions
of
their
They
origins.
are five in
number, and are classed as uparaga, ddkshindtya,

We
saurdstri, gurjari, bdngdli and saindfhavi.
come across some new names of the rdgas like
stambha-patrikd and tumburupriyd in his commen-
by
An
interesting information has been cited

the author as to the authorship of the well-
tary.
known
called
a person,
the inventor of this
It is said that
rdga, revagupta.
Samgramagupta was
melody (vide Prof. Gangoly: Rdgas and Rdginis

'
pp. 30-31).
Nanyadeva
dealt
with
shtiddhd, bhinnd, gatida,
rdgagitis
like
veshara and sddhdrana
161
it
the

etc.,
as have been described in Matanga's Brihad-
He
mentioned about 8 principal bhdshd

rdgas, 10 vibhdshd rag as and different antaraSome of the
bhdshd-rdgas and kriydnga-rdgas.
peculiar names of rdgas, as mentioned by Nanyadeshi.
deva, are: protakhya, bhasali mddhuri, sdlavdhani,
kumudakriti, hanukriti, sivakriti, ndmakriti,

netrakriH, bhavakriti etc.
tfri-
(21) Someshvara was an authority on science

of drama and music.
Saradatanaya mentioned
about him, along with King Bhoja of Dhara in

the Bhdvaprakdshan.
Parshvadeva also mentioned about him, along with Dattila ("Some-
shvara
Dattila-prabhritibhistdla svarupam purd

proktam") in the Sangitasamayasdra (vide chapt.
IX). Someshvara was also recognised as the pro-
mulgator of a separate school (sampraddyd) of

music.
But there is a controversy as to who
was the real authority on music of two Some-
We know that of the two Someshvaras,

one
was
the Chalukya King, Someshvara III,
(1)
who composed the encyclopaedic work, Mdnosclldsa or Abhildsdsartha-chMfamani, and (2) the
shvaras.
other,
known
Ratndvali.
as the author of the work, Sangitaseems that Someshvara, the
It
Chalukya King and the author of the Mdnosolldsa

has been profusely quoted by most of the au'thors
on music. Someshvara lived in the 12th century
A.D.
162
Someshvara
mdrga and
dealt with the systems of
desi music, as described in Matanga's Brihaddeshi.

But still he dealt with numbers and names of
rdgas current in his time, in a different way. He

said that five shuddha rdgas were in practice in
his
and they were: sthuddha-shddava,
time,
shuddha-panchama, shuddha-sddhdrita shuddhakaishika-madhyama and shuddha-kaishika. But it

should be remembered that Narada of the
Shikshd, Matanga and other ancient musicologists
described them as 'the grdmardgas, and their
numbers were six or seven. The names of the
}
grdmardgas are still evident from the

Kudumiamalai Rock-Inscription of South India.
However Someshvara also mentioned about five
bhinna-rdgas and they were tdna, kaishikawadhyama, panchama, kai^hika and shdjda.
seven
Besides, he described the varieties of the rest of

the rdgagitis. In his list of the rdgas, we get the
names of botta of the bhotadesa, Vakka, narta,
gdndhdra-panchama, soma, harshapuri,

saveri, karnata-bdngdla, etc. and different varieties
of the vardti, kriti or kri, todi, etc. Well has it been
said by Prof. O. C. Gangoly:
"This is an interesting list and helps us to realise that many of
the melodies has come into existence of a century
shaka,
before Sharangdeva wrote his treatise. * * The

original form of the name, veld-ulli, apparently
aboriginal melody, later sanskritized into
It is also intervddvali, also deserves notice".
an
163

esting to note that the name veld-ulli or veld-uli
is found in most of the ancient Bengali literature.
(22) Saradatanaya,
who composed
and
dramaturgy
aesthetic
the
work on
sentiments
(ndt\aka)
(rasa), known as the Bhdvaprakdshan, belonged
to the 1175-1250 A.D. In the 7th chapter of the
book, he discussed about music, and elaborarely
dealt with the problem of the causal sound (ndda).

the fountain-head of music.
He mentioned in
book about an earlier work, Shdradiyd,

while discussing about music: "may apt shdradiydkhya prabaiidhe siishthu darshiPam."
his
In
connection
prakdshan,
Dr.
Saradatanaya's BhavaRaghavan has said that
with
V.
Saradatanaya "describes three types of theatres in

the palace of the King, each for the presenting of
a different kind of dance.
At the beginning of
his
work he says
that he wrote the book on seeing
thirty different kinds of dramas, presented by one

Divakara, from whom he learnt the Ndtyaveda".
Further
he
assigns to
has
the
"He
stated:
circular
theatre
(Saradatanaya)
only the chitra
variety of the mishra dance, i.e. the style in which

both mdrga and desi are mixed. * * Here (in
the circular theatre) all sorts of mishra dance and
music could be conducted.
In ,the triangular
*
*
The
conducted in this
dance
(theatre)
theatre should be of the mdrga style only".
Besides them, we find references with regard to

the authors on music as well as the commentators
164

Kashyapa, Brihat-Kashyapa, Anjaneya or
Maruti (who has been quoted by Saradatanaya in
the Bhdvaprakdshan, Sharangdeva in the Sangito^
Ratnakara, Pandit Ahobala in the Pdrijdta and
Raja Raghunath Nayaka of Tanjore in the SangitOr
sudhd. According to Anjaneya, the main rag as
are 6 and iipardgas are 30 in number.
Pandit
and
Damodara
discussed about the rdgas
like
Sattgitadarpana, according to the

Anjaneya school. Shri-Harsha, (it is said that Shrirdginis in
the
Harsha wrote a Vantikd on Bharata's Nutyasdstra

both prose and poetry.
He
has been quoted by

and
others), GhanSaradatanaya, Abhinavagupta
in
taka,
Bhattayantra,
Rudrata,
Surya,
Parvata,
Raibhya, and the Paramara King Bjoja, (who

lived .about the time of Abhinavagupta, and ruled
at Dhara, was a great Patron and prolific writer,
A.D. 1010-1055). But we do not know whether
he wrote any work on music and dance. We also
find 'the names of Bhatta Somacharana, Digamvara, Vyasa, Agasta, Vasuki,
Yogamala and
others in this context.
165
CHAPTER
Role
<of
From
XI
Bengal in the Domain of Music.
the
vela, dated
Inscription of Kharathe 1st century B.C. or 2nd

come to know that King of
Hathigumpha
about
century A.D., we
Orissa (of Greater Bengal) was proficient in the
Gandharvaveda. Prof. Ghurye has mentioned: "one
which he carried out the

celebrations was by public shows of nritya, gita
and vdditra, * *. For valedictory celebrations he
is said to have organised a concert, in which sixtyfour musical instruments were assembled and
of the items through
played upon".
that
Dr. B. M. Barua has also stated
Kharavela caused a
edifice to be built in the 14th
magnificent religious
year of his reign, on
the walls of which sixty-four panels, depicting

various scenes of music, were moulded in stone or
were painted.
of the
Thus Kharavela towards
the end
century B.C., being well-versed in the

Gandharvaveda or the science of dance, song and
first
music, conformed in his practice to the dictum of

Bharata as to when dance, song and music were
to be
performed in daily
life.
In the Gupta period (4th century A.D.), classical dance and music were used to be patronised by
the Gupta Rulers. Bengal (i.e., Greater Bengal)
was then the seat of culture of classical drama,
166
ROLE OF BENGAL IN THE DOMAIN OF MUSIC

dance and music.
Samudragupta's famous victory-
inscription at Allahabad, says Prof. Ghurye, dated

about A.D. 330-375, describes him as having sur-
passed or rather put to shame the divine person
ages Tubburu and

(
dharva' and lalita\
Narada by
his
own
'gdn-
has already been said that

Samudragupta was fond of playing on the veend,
''so much so that one set of his coinage bears his
It
squatting figure in the act of playing on the veend".

The type of veend, as used by Samudragupta, was
similar to one, depicted on the sculptures of Bharut
balustra and gateway of nearly the five centuries
old.
The
successor of Samudragupta,
II
Maharaja
(380-413 A.D.)
was also a great patron of Indian classical dance
Chandragupta
Vikramaditya
and music.
King Harsavardhana of Kanauj (7th century
A.D.) was also a great patron of classical dance,
drama and music. He (Shri-Harsa) described
about different types of classical dances like charchari, diripadikd, khandadhdrd, etc. which have
been elaborately described by Kalidasa in Vikramorvasi. Kalhana, the author of the Rdjatarangini
and Damodaragupta, the author of the Kuninimatam inform us that Jayapida, the King of Kashmere,
while once entered in disguise the city of Paundravardhana in the Gaudaclesa, Bengal, he chanced
to see a dance, being performed to the accompaniment of vocal and instrumental music, and that
historic dance was performed according to the
167

laws of Bharata's Ndtyasdstra.
It is said that
a't
two prominant schools

of dance: one of Bharata and other of Nandikesthat time there were current
Some
vara or Nandibharata.
are of opinion that

in the 7th-8th century A.D., the school of Nandikesvara was specially followed in Bengal, and King
Jayapida
found
the
hand-poses
(mudrds)
and
different gestures and postures of classical dances

were used to be performed according to the rules
of Nandikesvara's Abinayadarpana. But Kalhana

informs us that most of the classical dances of
that time used ,lo be performed according to the
dictums of Bharata's Ndtyasdstra,.
The Pala and Sena Rulers also lent their support
for the promotion and preservation of the ancient

culture of classical dance and music in Bengal.
The temple dancing girls used to be engaged in
different Kartikeya and Siva temples of Bengal
and Orissa- From the excavations of the mounds
Mainamati-Lamai Ridge at Commilla district

and Paharpur at Rajshahi district, many figurines
of musicians and musical instruments like veend,
vcnu, trumpet, karatdla or cymbal, gang have been
unearthed, and they undoubtedly prove the healthy
culture of music in the periods, extending from
Gupta to the Pala and Sena ones. Different ballads
of Gopichandra, Mainamati and others were composed and sung.
at
During the 7th

tury A.D.,
the
to the
culture
middle of the
of
168
music,
12th cen-
architecture,

sculpture and folk arts reached its zenith. During
the time of Mahipala
(978-1030 A.D.) the
practice
of
were
full
in
and
magic
During this
Tantric
swing.
mystic
poets
composed
Dohd,
which
are
vajra
gitis.
the
known
mysticism
.time,
Bauddha
as
the
the
Gdn-o-
and
charyd
The Siddhacharyas and Yogis
like
Savari-pa Darika-pa, and others

composed many Buddhist songs in Bengali code
language (sandhya-bhdshd) and tuned them to
Sarah,
I_ui-pa,
The earliest Siddhacharya Lui-pa

(Pag-Sam-Jon Zan in Tibetan) composed the 'Song
different rdgas.
Book'
namely
his
songs
or Assam.
both
and
and
Luipdd-gitika
to
The name
Bengal
introduced
Uddiyana
of the veend, as an import-
some
The veena along with cymbal and
charydgitis.
drum accompanied the prabaridhar-gMs of the
Vajrayani Acharyas. The songs, composed by an
ant
musical
found
in
also found in the
list
instrument,
Acharya Veena-pa, are
is
also
of the
charydgiti. It is said that Archarya Veena-pa

born in a Kshaitriya family in Gahur or Gauda,
he was an accomplished w<?;ia-player.
was
and
The Tantric
composed some gitis. Different universities like Uddandapura

(Odantapura) and
Yikramasila were constructed and the artists like
Dhimana and Vitapala, the missionaries, Pandit
Dharmapala and Atisha Dipankara and the scholars
like
Chakrapani and Sandhyakara flourished
Shanti~pa also
during the Pala period.
It
169
is
said
that
during
Ramapala, music of Bengal was purely
in
its
shdstric form.
He deking.
feated Bhim, the Kaivarta King, with the assistance
of the neighbouring Rulers, and established there
Ramapala was a very powerful
a beautiful
city,
named Ramavati, which became
famous for its

and folk music.
culturally
classical
in this connection that
fine arts
It
and
specially for
should be remembered
during the Pala
rule,
many
of the regional tunes like shavari (srdvcri}, gdndhdri, kdmboja, idlava, karndta, gurjari, dhdnasri,
etc. were introduced in Bengal. There were current
also
some
specific tunes like bdngdl, tirotd-dhdnar
gdbdd, gauri or gaudi, etc. Some special type

of music like bdul, ndchddi or Idchddi, gambhira,
skri,
etc.
were also current at that
The method
of singing
time.
(gdyana-shaili)
of the
charydgiti have been mentioned by Sharangdeva

of the early 13th century A.D.
He has said that
the charyd-prabandha used to be sung along with
meters (chhanda). At the end of the lines of the
compositions of the songs anuprdsas were used,

it means that there was a harmony between
and
the
two
two
letters
lines
(varnas)
(padas).
at
The
end of
were
songs
'the
the
of
the spiritual nature. The dvitiya pada was divided

into two classes, puma, with complete meters, and
apurna, with incomplete meters. Again they were
divided
irito
two, samadhriwd, with the repetition of
170
pad as and vishamadhruvd> with the repetition of

the dhruva-anga or music-part of dhruva only.
The Sena power was established over almost the
the
whole of Bengal by the middle of the 12th century

A.D., and it ended with Vallalasena's son Lakshmanasena (1178-1179 A.D. and some ascribe
1184-1185 A.D.) due to ihe sudden attack of
Malik Ikhtiaruddin Muhammad Khalji towards
the close of the 12th or the early 13th century A.D.
Raja Lakshmanasena (11784179 or 1184-1185
A.D.), was a great lover as well as patron of
classical dance and music.
It is said that during
his
time
also,
girls
(devaddsis)
dancing
engaged in different Siva, Vishnu and
to
the
exhibit
classical
Kartikeya
temples
were
dances, together with music, according

rules, described in Bharata's Ndtyasdstra.
to
the
Thakur
Jayadeva flourished during his time, and it is said

that he was the court-poet of Raja Lakshmanasena.
Thakur Jayadeva was born in the village,
Kenduvilva or Kenduli, in the district of Birbhum,
West Bengal. The village, Kenduvilva is situated
on the bank of Ajaya that flows between Birbhum
and Burdwan.
His father's name was Bhojadeva, and mother's Vamadeva and wife's Padmavati.
He died at Kenduvilva in happy retirement
His anniversary is annually
in about 1120 A.D.
celebrated by his admirers and followers on the
shukld-saptami in month of pausa.
Jayadeva's memorable contribution
171
is
the Gita-

govinda.
Though
it is
mainly known as a Shrin-
in Bengali-cum-Sanskrit, yet
it is
gara-mahdk&vya
regarded as a book of the prabandha type of songs,
composed in praise of the emotive sports of Radha
and set to
and Krishna (rddhd-krishna-lila}
music with classical rag as and tdlas. Two more
books are ascribed to him and they are Rdmagitagovinda and Rddhdkrishnavilasa. It is said that
the songs of the Gitagovinda were held in high
esteem in Orissa, and that it was afterwards
,
ordered to be sung in the temples by King Prataparudradcva. Gradually the practice of singing of
the songs spread to most of the temples both in
the
North and South
India.
The songs
of the Gita-
govinda are known as the prabandha-gi\tisf because

they are systematically bound up or composed of
sahitya, rdga, tola, dhdtu, anga, murcchand, rasa
The rag as
and bhdva.
kdndda),
keddra,
therein
bhairava,
are
karnain
bhairavi,
(Le.
rdmakeli,
gauri, dhdnashri, shri, gitnakcli (or gunakri) etc.,

and tdlas are mantha, pratimantha, yati, ekatdli
and rupaka.
It
should
be
remembered that the
rar/a-forms of the Gitagovinda, composed in early

12th century A.D. were quite different from those
modern time, as the standard scale of that

time was mukhdri, somewhat like modern kdphi,
different from the modern standard scale, bildvala.
The melodic structures of those rdgas can be
of the
exactly ascertained at the present time, with the

help of those, as depicted in Lochana Kavi's Rdga-
172

tarangini of the middle of the 17th century A.D.,
and Hridayanarayana's Hridayakautuka, composed

after [he Rdgatarangini (vide author's book: His-
Development of Indian Music. Chapt. V).

Further it should be remembered that Rana
Kumbha of Mewar made an attempt to change their
torical
original 'limes or melodic types, as given, so as too

and temperament of the contemporary
suit the taste
The
rdgas, \i\dlas and names of the pra~

as
bandhas,
given, were quite different from those
as selected by Jayadeva (vide Rana Kumbha's
society.
Commentary,
Nirnayasagara
Rasikapriyd
on
the
Bombay). To
ed.
Gitagovinda,
give an example
how
the original tunes of the Gitagovinda were

changed during the time of Rana Kumbha of
Mewar, in the 14th century A.D., Dr. Krishnamachariar has quoted P. R. Sundara Iyer of Trichino-
who has said "There has been some doubt

among musicians here about the authenticity of
poly,
the
rdgas assigned
examine the rdgas
Let us
ashtapadi.
ashtapadis as per
The rdga assigned to the first ashtapadi
Kumbha clearly
heading is mdlava.
Kumbha.
as
each
to
per
of
the
making a change and signs

the first ashtapadi in madhyamddi (shddava)
in madhyamagrdma.
He states as his reason
states
the
that
be
he
that
is
thought
and
that
is
conveyed
in
has
that
to
rdga
says: 'pratyajfiayi prabhandho yo
jayadwewa dhimatd, na tasya vidyate lakshma
adjusted
alone.
expressed
He
173

*
sarvarigairupalakshitam
*',
which means:
composition was made by Jayadeva and
it is
'the
musi-
cally imperfect in so
fore, provide
it
many ways. I shall, therewith the svaras and the alher limbs
and give it its true colour', etc. So,

a musician himself, of course an expert
musician of the northern region, clearly means that
music
of
Kumbha
the music of Jayadeva, in the original,
was bad, and
he was constrained to effect a change in the melody,

as evidenced by the further statement in the preface
gamakdldpa-peshalataya madhy^magrdme sftddavena

madhyamddirdgena
madhyamagrahena
is provided with
it
which
that
as
means
giyate,
flourishes
and
is fit
for sweet singing as a rdga, it

a sh&dava rdga
has to be sung in madhyamddi

(six note rdga) of the
madhyamagrdma".
Now, without commenting upon
it
myself,
let
me
quote the comment, made by Dr. Krishnam"It

achariar.
Dr. Krishnamachariar has said:
has to be noted that
Kumbha
of
Me war,
a musician-
king as he was, had the necessity to change the

original tunes of Jayadeva even as early as the
14th century.
Perhaps or more than that the
same necessity was felt by the musicians of the
South, and for the very reason, assigned by Rana
the Southern musicians, have adjusted the
ashtapadi to the South India rdgas now current.
Kumbha,
By
the way, there
is
in
South India, a system in
which particular rdgas are assigned to particular

ideas for the expression of the
174
lover in particular
Take the ndyaki
in sixteenth ashtapadi
has
been
punnagavardli
specially selected for the
expression of the same stage of the same sentiment
stages.
by the musicians of the South like Kshetrajfia"

(vide History of Classical Sanskrit Literature,
1937, p. 340, foot-notes). The songs may be considered as the earliest examples of regular musical
compositions, though we find some fragments of
charyd and vajra gitis of the Vajraydni

Buddhist mystics of the 10th- llth century A.D.
the
Many
later writers, both in the
North and
South, wrote the kdvyas and the

the model of the Gitagovinda.
on
the
gitindtyas
is
said
It
Purushottamadeva (1470-1497 A.D.) composed the Abhinavagitagovinda on the model

that
of
Besides it, Git aJayadeva's GiVagovinda.

of
Bhanudatta, Krishnagita of Somagauripati
natha, Gitardghava of Prabhakara, Gitardghava of
Ramakavi, Gitagirisha of Rama, Sangitamddhava

Govindadasa, Gitagangddhara of Kalyana,
Sangitaraghunandana of Vishvanaih, Sangitasundara of Sadashiva Dikshit, Sivdstapadi of
Shri Chandrashekharendra Sarasvati, Rdmdstapadi of Ramakavi, Krishtialildttarangini of Narayana Tirtha, etc. were written on the model of the
of
Gitagovinda of Jayadeva.
Well has it been said by Prof. Sambamoorthy
that the germ or nucleus of Indian opera or dance-
drama
(gitindtya) can be traced in the Gitagovinda

of Jayadeva. Prof. Macdonnel has also said that
175

the work, Gifiagovinda
marks the
transitional stage
between pure lyric and pure drama, and a lyrical

drama, which, 'though dating from the twelfth
century, is the earliest literary specimen of a primitive type of play ithat still survives in Bengal and
must have preceded the regular dramas.
In the South, the ashtapadis are mostly presented in the kirt ana- form, having divisions of
pallavi, anu-pallavi
and charanas.
It
during Jayadeva's
time
were sung
the
gitis
seems that
in
the prabwidhariorms, accompanied by dance and

different musical instruments.
176
CHAPTER
XII
Role of South India in the Field of Music
a historical fact that the Samaveda was

the fountain-head and the common source of
music both of North and South India. Again both
the systems, Northern and Southern, have drawn
It
is
and borrowed raw materials from

Bharata's Ndtyasdstra, which was compiled from
their inspirations
the ancient authoritative books, composed by both

Brahma or Brahmabharata and Siva or Sadasiva-
bharata in the 600-500 B.C. Music has been discussed in the Ndtyasdstra, in connection with
(mudrds) and dances. The

musicologists of the South unanimously admit the
Samhitds, Brdhmanas, Shikshas and Pratishdkhyas
and other Vedic literature to be the main source of
the South Indian music.
diama, hand-poses
South India is commonly known as the Tamilnad

which means the 'land of the Tamils'.
South
India is also known as the Karndtakadesa.
So far as we know about an ancient source book
of Sou'th Indian music, is the Tamil epic Silappadikaram. It was written by Ilango in about the 5th
century A.D. It is an authoritative work on
poetry, music and drama of the Tamilnad.
Adiyarkkunallar wrote a gloss upon this epic, and
177
12

it is
regarded as an earlier one.
From
the Silap-
padikaram and its gloss, we come to know about

certain numbers of Tamil trea'tises on dance and
The Jain dictionary, Tivdkaram is also
music.
Known
as one of the ancient books that discussed
about music of the Tamilnad. According to Popley,
was written during -the 'time of

Silappadikaram. Prof. Sambamoorthy is of opinion
the
Tivdkatfckm
T\evdram is really the earliest musical

book composed, as found in the South Indian
system of music. It is said that the Tevdram is a
collection of sacred hymns, and they were composed
mainly by three great saints, Tirujfianasambandar,
Appar or Tirunavukkarasu and Sundaramurti
Their dates appear to be from 7th to
Nayanar.
The Tevdram-hymns were
9th century A.D.
The
included in the category of Tamil music.
pans added to the hymns were the rag as or melodyThe Tevdrams possessed "(1) drohana
types.
and avarohana,, (2) varjya-varjakrama, (3)
amshagraha-svaras,
(4)
nyasa-svaras,
(5)
that the
svaras,
(6)
rakti- pray o gas,
(7)
dhdtu-prayogas
and (8) characteristic shruPi and gamakas". It

has already been said before that the pans used in
the Tevdram were classified into three jdtis
or
shudwidava-shddava-sampurna,
dha-chdydlaga-samkirna, and updnga-bhdshanga.
Again the pans were divided into (1) pagal-pan
i.e. the rdgas those were sung during day time,
(2) iravup-pan i.e. the rdgas those were demonsclasses,
178
ROLE OF SOUTH INDIA IN THE FIELD OF MUSIC

trated in the night time, and (3) podup-pan
rdgas which were sung at all times.
It is
i.e.
the
said that the standard or shitddha scale of
the Tamil music
was harikdmbhoji.
They were
handed down by oral tradition like the sacred

hymns of the Vedas. They were mainly presented
in the Temple by both men and women.
Popley has mentioned about the book Paripadal.
The Paripadal was composed

of
the
cussed
other
irmsic,
ancient
dance
said:
"We
these
Tamil
their authors
the
beginning
and the book also dissome Tamil music.

Regarding
Tamil works, those dealt on
and drama, Dr. Raghavan has
may just note the names of
music and dance works and
Christian
about
in
the
era,
work of Seyirriyanar, Perunarai,
Devarshi
of
Perumkuruku, Panchabharatiya,
Narada, Bharata, Agattiya, a work ascribed to the
Sage Agastya, the eponymous author of all
branches of Tamil literature, Muruval, Jayantam,
Gunanul. These works, Adiyarkkunallar mentions
as the basis for Ilango's musico-dramatic epic itself, and as basis for Ilango's own gloss, Adiyark-
kunallar mentions the treatises, Isainunukkam of

Sikhandi, Pupil of Agastya, written for the education of Sara
half-divine
Kumaran
or Jayantan, the son of the

of the Second Sangam, named
Pandya
Anakula and Apsara Tillottama
whom
he met
while riding in the air, Indra-Kaliya of Yamalendra, a Parasava sage, Panchamarabu of Arivan-
179

anar,
Bharata
Natakattamil-nul
Senapatiya of Adivayilar, and

of Mativananar, a Panduan
King of the Last Sangam".

The Silappadikaram has
described
about
twenty-two alaku or mattirai, which means shrutis

the consonances ( svara-samvdda )
( micr otones )
and other materials.
The microtones were
divided as 4, 4, 3, 2, 4, 2, which are not similar
,
to those, as ascertained
drama
The
by Muni Bharata.
epic
divided into three classes, lyal, isai, and

ndtakam. The lyal is the composition proper. The
is
means songs or words set to music, which are

urn and vari, and music as such is
called pan. The ndtakam is the compositions fit to
isai
also called
be danced or enacted.
and
marudam and
melody,
is
The pan
as
given
is
four,
also the basic

palai,
kurinji,
The pan has been divided

kurinji, mullai, marudam and
sevoali.
into five parts, palai,
neytal according to the five-fold classification of

the Tamilnad or Tamilland.
From these four
or
five
emanated
pans
seven
or basic
palais,
sidered as rdgas.
or
sampurna i.e.
rotes.
melody-moulds have
which may be con-
The pans are all

made of all
The names
of
the
seven
heptatonic
the
seven
notes
are
and taram.
main essentials like vddi,
samavddi, anuvddi and vivadi are inai, kilai, natpu
and pahai. The musical compositions or prabandhas have been divided into nine classes. The
kural, twttam, kaikkilai, ulai, Hi, vilari
The names
of
the
180

has also been defined in the Silap-
dlatti (dlapti)
is said that the ancient Tamil

padikaram.
standard (shuddha} scale was similar to modern
It
Some are of opinion that

harikamboji-mela.
shuddha scale of the ancient Tamil music was
somewhat
However
sankardbharana-mela.
like
there are differences of opinions about the standard

scale of the ancient music of the Tamilland. It is
said that the
Tamil writers worked out about 12,000
pans or rdgas.
Different musical instruments have been described
in
ancient Tamil literature.
the
Mainly
of musical instruments have been
three classes
mentioned, and they are stringed, wind-blown and

also come across the names of
percussion.
We
different kinds of
drums
like kulal, val, idakkai
(dhdka), tannumai, kudamulabu, (ghatt a}> maddla

The single stringed
(mardala) etc. in them.
musical instrument (veena) has been tended as
marwttuvaval; the seven-stringed one as sengottu(
ydl; the nine-sltringed one as tummiru-ydl; fourteen

stringed one as sakoda-ydlj seventeen-strainged one
as makara-ydl;
and twenty-one stringed veend as
called peri-ydl.
Music as Developed during the Pallava Rulers:

"
In the Deccan, there
Vakatakas,
ruled
Satakarnis,
many powers
Salankayanas,
like
Sata-
The
vahanas, Pallavas, Chalukyas, and others.
Salankayanas came into conflict with the Emperor
181

Samudragupta in the fourth century A.D. "Meanwhile another power arose in the far south of India
with i'ts capital at Kanchi, modern Conjeeveram
near Madras, exercising control over some of the
Kanarese districts and the southern part of the
Andhra country at the mouth

This was the Pallava power.
of the river Krishna.
At
the time of the
famous expedition of Samudragupta,
'the
most
important dynasties in the trans-Vindhyan India

were the Vakatakas of the Upper Deccan and the
Pallavas of Kanchi.
The Pallava monarchs extended their sway not only over Kaiichi, but also to
a considerable part of the Telegu and Kanarese
During the Pallava
districts.
period, the culture
of fine arts like sculpture, painting and music was

much developed. The temple of Conjeevaram with
their beautiful carved figures of different gods and
goddesses, the cave-temples at Dalavanur, Manda-
Kuppam and
gapattu,
the
rock-cut
temples
at
Mahallapuram and other places are the products

of the Pallava age. Specially when Raja Mahendravarman was on the throne in the 7th century A.D.,
the culture of art and music rose to its summit.
The unique rock-cut inscriptions in the Cave
in the
Padukottah Slate
inscribed under the auspices of
the music-loving
Temple
Pallava
at
Kudumiyamalai
King,
Mahendravarman,
who
himself
was an accomplished veena player bear testimony

The name of his veend was panto this fact.
vddini.
He was a Saiva by faith and he learnt
182

music from his famous Guru Rudracharya. Well
has it been said by N. K. Nilkanta Sastri
"One is
the fairly long Kudumiyamalai Inscription from
Padukottai region, beautifully engraved in the
ornate Pallava Grantha of the seventh or eighth
century on a wide rock face and containing groups
of musical notes arranged for the benefit of his
pupils by a king, who was a mahesvara (worshipper
:
of Siva) and a pupil of a certain Rudracharya".

In the Kudumiamalai Rock, were inscribed seven
grdmardgas
like
madhyamagrdma, shadjagrdma,
and
kaishika-madhyama, which have been depicted and
shddava,
panchafna,
sddhdrita,
kaishika
defined in the Ndradishikshd of the 1st century
A.D. Muni Bharata has described some of them
in
his Ndittyasdstra in connection with the dhntva-gitis
(vide
Ndtyasdstra,
varanasi
eel,,
32
chapt,
From the Kudumiamalai Inscrippp. 451-454).

tions it is understood that during the Pallava period,
grdmardgas (and consequently the jdtirdgas
also) were in practice among 'the art-loving p,eople
It is said that an eighth new
of 'the l*amilland.
was
invented
by the King himself, and
grdmardga
this eighth one was confirmed by the Tirumaiyam
epigraph. But unfortunately it stands obliterated
and this obliteration "caused to the most valuable
Manandur inscription of the same King Mahendravarman which confirms the King's musical interests
and gives an account of the King's literary and
the
artistic
achievements".
183
The
of
religio-devotional
hymns
of classical type
Nayanars were also composed in the

Pallava period. They were sung along with drums
From thfc
(mridangas) and lutes (veenas).
evidence of the South Indian Inscriptions it is
found that music was connected with psalms of
the Alvaras of the Vaishnava sect. It is said that
the
melodies like palaiyal, nattam,

imidirnda, kurinji, kaishika, etc. were used in the
hymns or psalms of the Alvaras. Dr. Raghavan
the ancient tunes
i.e.
has mentioned about some old melodies

mai,
gdnddram
like puranir-
fiakkesi,
piyandai-gdnddram,
megharaga-kurinji, andhalitogether with their new names. The
,
gdnddra-panchama,
kurinji, etc.,
new names
of
some of the
old rdgas
were
kaishika
bhairavi,
nattaraga
pantuvarali,
panchamam
ahiri,
takkesi
palam
kambodi or kamboj,
sankarabharanam,
sevvali
vadukula-kambodhi,
senturutti
madhyamavati,
etc.
The Saiva hymns of the Nayanars, says Dr.

V. Raghavan, "were composed and singing promulgated in the Pallava period.
Among the
the
saint
Nayanars,
leading
Jnana-samhandha had
a contemporary and close association with a musician, Nilkantha by name, who was a player on the
*
*
Another Anaya, Nayanar
lute, ydlpanar.
184

worshipped the lord with his flute music. The
hymns had already been provided for among temple
endowments
in the time of
Nandivarmar
III, as
an epigraph at the Tiruvallam temple shows (South

Indian, Inscriptions, iii.i. p. 93)". According to
tradition, it is known that music of these times was
represented also by the psalms of 'the Vaishnavite
Alvars, whose songs used to be sung, played on the
lute, and even rendered in gesture.
Music
in the
Chola period
The Chola Kings, Rajaraja
I and his son

were the patrons of fine arts and
of classical music, in the 0th century A.D.
Rajendra Chola
specially
During their times,
and codified the
Nambi Andar Nambi collected

Tamil hymns ( music) of the
Nayanars of the Saiva faith. During the time of

Rajakesari, singing and dancing were introduced
into the courts as well as into the sacred temples.
From
the
inscriptions
at
Andanallur, Virajendra (at
Palur,
Kahur
Tiruvaduturai,
in the Tanjore
and Vriddhachalam (in South Arcot district)

proved that the culture of music was
prevalent in the Chola period. The sacred composers of 'the Chola time were king Gandaraditya,
Saint Kuruvur Devar, Nambi Kada Nambi and
district),
it is
King Gandaraditya used to

present his psalms in pan panchama in memory of
the Lord Siva in the Dancing Hall at Chidambaram. Specially the temple at Chidambaram is
others.
It is said that
185

worth-mentioning in connection with dance and
music, because at least 108 dancing poses have been
depicted in stone on the four towers or Gopurams
of the Nataraja temple at Chidambaram. Moreover
musical instruments with dancing figures

have been depicted on -the walls of the Dancing
Hall of the Nataraja temple. MM. Ramakrishna
Kavi has mentioned in his preface to the
Ndtyasdsttra (vol. I of the Baroda ed.) in this con-
many
nection
"On
both the side-walls of each of the
long entrances of the four towers of the Nataraja

temple at Chidambaram, there are sculptures in
dancing poses, carved out on stone-pillars, situated
near the walls at a reasonable distance from one

another. On each side of the entrance there are
seven pillars, each having eight compartments. In
each of these compartments of equal size, there are
three figures one big and two small in size. The
large figure of a female dancer represents the danc-
ing pose or a karma and the smaller ones represent,

two drummers standing on the sides of the dancer.
Below each compartment, the Sanskrit verse of the
Ndtyasdstra of Bharata, describing the particular

karana, depicted in the compartment, is inscribed
on the stone in legible Grantha script".
From
karanas or dance-poses in the Gopurams of the
Nataraja temple,
it
is
evident that the culture of
dance, as depicted in Bharata's Natyasdstra, together with music, were cultured in their
classical
true perspectives, in the Pallava period.
186

Dr. Raghavan has said that some indigenous
modes
puranirmai and salarapani were in

The
vogue in the time of Rajendra Chola I.
or
of
dcsi
in
music
was
also
regional
type
vogue
and that is natural. In Vira Rajendra's time, ahalike
of classical type was cultured.

Different
kinds of musical instruments like vcnu, vccnd and
r/tridanga accompanied the music of that time. It is
mdrga
said that Rajendra I bore the title of nriffiar-viwoda,

which means 'one delighting in music'. In fact,
the ages of Rajaraja and his son Rajendra were
memorable for the culture of classical dance and

music. Well has it been said by Nilkanta Sastri,
with the discussion of the age of the
in connection
Sangam and after, that "the courts of the Chola

arid Chalukya kings were also enlivened by roving
bands of musicians followed by women who danced
to the accompaniment of their music, the pdnar
and viraliyar who moved about the country in
companies carrying with them all sorts of quaint
instruments".
Besides, he has stated that "the
arts of music
and dancing were highly developed
and
Musical instruments
popular.
described
and included
are
types
of
various
many
kinds
of ydl (a stringed instrument like the lute) and

varieties
master
flute
is
of
of
drums.
the
quaintly
seven
Karikala
notes
described
is
of
as
called
music'.
'the
'pipe
'the
The
with
Conventions had
dark holes made by red fire'.
and place for
time
the
proper
grown up regarding
187

each tune.
Viralis sometimes danced at night by

and
torchlight
particular dance-poses of the hands
are mentioned by name as in the Ndtyasdstra of
Bharata- Mixed dances in which men and women
took part were also known. In this sphere a conscious and systematic attempt was made to bring
together and sythesize the indigenous pre-Aryan
modes (desi) with those that came from the North
(margo) the result of which is reflected fully in
^
the Silappadikaram, a
Music
in
\t\he
work
of
'the
succeeding age".
Chalukya Period:
The
early Chalukyas rose to power in Karnattika or the Kanarese-speaking country in the 6th
century A.D., and they were naturally the enemy

of the Pallavas.
The early Chalukyas had their
first capital at
district of the
Vatapi or
Bombay
they had connection
Badami
in the
It is
Bijapur
said that
Presidency.
the champas and the
with
foreign Gurjara tribes of the north, who were culThe later

turd as well as art-loving peoples.
Chalukyas were the descendants of Talia, the

founder of the Chalukya dynasty of Kalyana or
kalyani. King Someshvara III was the reputed
ruler of Kalyana,
cal music
and
'the
who was
a great patron of classicompiler of the work Abhildsdr-
thachintdmani or Mdnasolldsa as well. His encycloHe was

paedic work was written in 1131 A.D.
the
son
of
Vikramaditya
Chalukya dynasty.
of
It is said that
188
the
Western
he also wrote the

SangitOr-ratndvali which is extremely rare at present, but many references of this book are found in
different books
on music.
The book Abhildsdrtha-
chint&marii deals with various subjects, including
drama, dancing
painting, architecture, sculpture,
and music, etc. "It is this work of Someshvara",
Raghavan, "which Kaladi Basava uses

Sri
treatise, Sivafattva-raiiidkara and
Kumara, for his Silparatna and various music
writers like Sharangdeva and Parshvadeva refer
said Dr.
for
his
to in their
works".
The discussions on rdgas, Vdlas and prabandhas

have formed the important chapters in Someshvara's Abhi'ldsarthachintdmani.
Someshvara has
divided
the
rdgas according to the rdgagitis,

shuddha, bhinnd, sddhdrmi. etc. as have been given
Matanga's Brihaddeshi. The regional or desi

tunes (melodies) have also been discussed by Someshvara.
He has mentioned about the formalised
desi rdgas like the karndta and dravida varieties of
in
vardli, together
with reference to tumshka-todi. The
prabandhas like tripadi, dhevala, charchari, rdhadi,

mangold, etc. have also been discussed in the book.
On the topic on vddya, Someshvara has treated
briefly on different kinds of rhythm or fdla, together
with some musical instruments. His son Jagadekamalla Pratapachakravurtin- has also written a
book on music, known as the Sangita-sudhdkara, in
the Chalukya period. King Haripala has discussed
about different materials of music, which have
189

also been discussed by Sharangdeva in the SangitaRabnakara of the early 13<th century A.D.
In conclusion,
is
the
it
can be said that ancient period
most important, nay, the golden age
history of Indian music.
The
cultural
in the
history of
this period
glorious and eventful, and the age has
nndouubtedly a charm, beauty and value of its own
is
for the historians as well as for the students of the

history of music.
The most remarkable
aspect of
most of the "valuable and

materials of music evolved during this
this period is this that
essential
period.
tanas,
The
shribtis,
svaras, inurcchanas, varnas,
gamakas, kdkus, sthdyas, prabandhas, ragas,
melas, daska-lakshmanas, etc- all evolved to enrich

The mediaeval
the treasury of Indian music.
period can be said 'to be an age of elaboration-cumrepitition of the ancient period, undergoing some
new changes like additions and alterations, the outcome of repeated observations and experiments. So
the ancient period of history of Indian music must
be given special attention and be studied with
The
ancient period really paves the

v/ay for the study of history of Indian music not
only of the mediaeval but also of the modern
proper care.
period as well.
190
APPENDIX
SAMAVEDA AND MUSIC

Dr. V. Raghavan
Our music tradition in the North as well as in the South,

remembers and cherishes its origin in the Samaveda 'samavedadidam gitam: samjagraha pitamahah' say the music
:
treatises,
The
'sdma-nigcvmaja-ûdhdinaya-gdnct sings Tyagaraja.

science of music, Gandharva-veda, is an Upaveda of the
Samaveda. The Samaveda is, therefore, of interest to music

scholars as well as to Vedic scholars.
is
The Samaveda is the musical version of the Rigveda. It

the hymns of the Rigveda which are used as libretto or
Sahitya, or Yoni as they are called, for the melodies which

Damans 'gitishu sdmdkhyd: Only a very small
are called
number, seventy-five of the hymns not found in the Samaveda, are mostly in Gdyatri metre, with some in Pragdthas,
in which the Jagati is added to the Gdyatri. It may be noted
that both the metrical names, Gdyatri and Pragdtha have a
musical significance.
The arrangement
may be briefly
which the Samansingers mention, have a bearing on the music and may be
understood. The hymns are in two primary sections, called
Samhitd or drcika and gdna. The former is in two subdivisions, Purvdrcika and Uttardrcika; the latter part of
Purvdrcika is called Armyaka-Samhitd. The Gdna-part
has the sub-divisions of Grdmageya and Arctwyageya, and
Uha and Uhya Gdnas. The Purvdrcika is arranged by
the deities sung of and the
Uttardrcika, by the order of
the sacrifies where they are sung.
indicated, as
the
of
titles
the
of
Samaveda
its
191
sections

In propitiating deities, singing the praises is more (moving
effective. In the sacrifices, therefore, there were special
and
singers called Udgdtris who sang the hymns of the Rigveda.

they are thus being sung, Riks, from tv/o ti seven,
were strung together in the same melody, and each such
When
group is called a Stotra. The difference between, the Purvaand the Uttararcikas is that in the former the first Rik
is given to enable a learner of the Sdman to pick up
and practice the melody, and in the latter the further Riks
forming a whole Stotra, to be sung in that melody are given.
is just like our modern musical practice in publishing
It
songs in notation, where we give the Sdhitya of the Pallavi,
Anupallavi and first Charana with text and svaras, and the
further Charanas which have the same notation, we leave
alone
off
with the indication
'the others are to
be sung like the
above'.
The second main

According to the
division, called
Gana, gives the melodies.
Sdmavidhdna-Brdhmana, various
esoteric
purposes and fruits are associated with the different Gdnas;

some of these may be special and to be used only in solitude
hence Gdnas are divided into those to be sung in public in
villages, Gramageya and those to be sung only in the seclusion
of the forests, Aranyageya. Those to be used only in the
latter are hence in a separate section, the latter part of the
;
'
Purvdrcika, called the Aranyaka-sdmhitd. Uha is adaptation

of what occurs in one place for another place or occasion
accordingly, in Uha-gdna, the melodies of the Gramageya
are to be utilized and in Uhya, those of the Aranya-gdna.
Prakritl and Vakriti, base and modification,
are also employed in this connection,
The terms
One
the
same Rik,
several Gdnas,
from simpler to more
elaborate signing, occur also, according to the rites, the one

or the other method of singing is done. [This was illustrated
by the Tamil Kauthumins by singing Ogndyi in three Gdnast
;
'
successively
more and more
elaborate.]
192
This again
has
its
APPENDIX
our musical practice, where the same song could
be sung in a plain manner and also with embellishmeants and
The main Gdnas are seven: Gdyatra, Agmeya,
sangatis.
parallel in
Aindra, Paruamdna, Arka, Dvandva and Vrata-Parvans

Shukriya and Mahdndmni. The total Gdnas or melodies
in Prakriti Sdmans are 1492 and in the Uha and Rahasya
1145.
One hears Sdmans being called by different names

Gdyatra, Shakvara, Vdmadevya, Brihat, Agnistomi, Yajndyajniya and so on these names are based on diverse factors,
;
the metre, the Rishi-singer, the deity sung, the sacrifice

etc.
when a text is sung or treated to a

undergoes modification this is true of the music,
Indian or Western. The more elaborate the music, the fnore
It is inevitable that
melody
it
do the words become. Also,

the melody, mere sounds, vowels and consupporting the music and having no literary
distorted aind unrecognisable
when eking out

sonants,
meaning occur or
familiar
with
In our classical music,
intrude.
such
syllables,
i,
o,
ta,
na,
ri,
we
etc.
are
The
syllables 'Tene' are especially given auspicious significance in

the Riks are sung with Sdmans,
mysic treatises.
When
lattr
they too undergo modification and augmentation with sounds

of nu particular literary significance.
These latter are
called St&blifis
ami
in i?awan-singin^.
;i
<t,
number of
large
these are employed
\ o, au, ha, ho, uha, tdyo, has, etc.
In one or two Sdmans, the text is completely substituted

by the consonant 'bhtf. [The bha-kdra-Sdman was illustrated
1
by Kauthumins of Tamilnad and Jaiminiyas from Pafinal

in Kerala.]
In certain Gdnas words and verses having
some
of very exalted import too, occur; but these
meaning,
also are Stobhas; e.g., in the well-known S?tu-sdman which
is most
uplifting in its significance, except for a small
f
1.
full index of these names of Gdnas, see Simon's edn. of the

Puspasutra, at the end.
For
193
13

is technically Stobha.
This does not mean
that 6Votto-syllables of no literary meaning do not have
passage, the text
the spiritual effect of $Vwww-siuging

includes these S\tobhas which are part and parcel of the
spiritual significance
The employment by some of
word
a meaningful
like
'Rama', instead of the sounds 'Te' and 'Ne' in our secular

music in the midst of alapa could be compared with this.
During the days of the classical Sanskrit drama, certain
veres were sung from the background by the musicians in
which the words were not of any significance as such and
only the melody employed was relevant to the mood of

the situation. 1 This again is a parallel in later classical music
with the above-mentioned phenomenon in Sdman music.

In classical music too, the Sahityas become unrecognisable
Not unoften, a
particularly when the singing is elaborate.
class of listeners
and
critics
keep on stressing the importance
of Sahitya, and the audience being enabled to follow the

words and their meaning. But this often becomes impossible
and that this is naturally so could be seen form the Samaveda.
The same
text as
it
is
and as figuring
Gdna
in the
could
be compared from the following transcriptions (according

to the South Indian Kauthuma style )
1
Rik:
Agna
ayahi vitaye grinano havyadataye|
Ni hota
Saman
satsi varhishi
ayahi boee toyaee| toyaee| grinano ha|

to
vyada
yaee| toyaee] naee ho ta| sa| tat-sa va
Orgaee|
o ho
va|
hi shi|
Om||
In this connection, the following quotation from Matanga

and the further observation by Kallinatha, in his commentary
on the Sangitwratnakara, may be borne in mind

"Atra padavrittya punaruktidosham padartha-bhagena
anarthakatvam v'ashankya matan( -bhangena ? )
:
1.
my article on Music in Ancient Indian Di&ma,

Academy, Madras, XXV, 89.
See
194
J. of
the Music
APPENDIX
'
samavede gitapradhane
* *
pada-khandanaiti|
atah
samavedabhavatitytrapiti|
gena parihritam, yatha
avrittishvartha nadriyante'
darthabhango
prakritike samgite ganavashat
kvanchit
padanam
punarukti-rardhoktischa na doshayeti mantavyam|"

(Vol.
I,
Ananddshrama
edition,
p.
l6).
As
it
already stated, there were special signers whose duty

was to sing the Sdmans in the sacrifices. Not only was
done to the Veena, of which some varieties are

mentioned
in the Veda, but as is common in our
already
this singing
classical music, there
were
additional singers to assist the
The participation was systematised with each

part of the singing done by a separate singer. Sdman-s'mging
comprises, as the Chandoyya Upctnishad of this Veda, which
main Udgata.
on the esoteric significance of Sdman-singing,

sections called Bhaktis, counted as five:
Prastwva,
expatiates
tells us,
Udgitha, Pratihdra, Upadrava and Nidhana, or as seven with

These divisions bear
addition of Omkdra and Himkdra.
resemblance to the parts of a composition in our classical

music Sthdyi, Udgrdha, Antard and Abhoga. The additional
2
singers helping the Udgata, are called after these parts
assigned to them eg. Prastotd and Pratihatd.
:
In the Mahdbhdsya, the Samaveda
is
said to have
had a
thousand schools or styles (sahasravartmd) but in course

of time the Shdkhds of Samaveda began to decay and dis;
appear. The ancient texts speak of thirteen Samagacharyas.

The schools came to be reduced to fifteen, but today, there
are only three schools, the Ranayaniya, the Jaiminiya and
Kauthuma.
[Of these
have spoken
in the
brochure on the
present position of Vedic Recitation and Vedic Shdkhds,

2.
It is interesting to note that as in
members
our music performances, some
of the audience exclaiim "shdbdsh" etc- and encourage

the musician, in the ancient sacrifices too, when a Hot& has sung
a Satitra, the Adhvaryu utters what is called a Pratigara which
is of the form 'Oh
I am delighted*
O'tha modaiva.
See
Pdnini I. iv. 41 and Bhattoji (and BMamanoraanl thereon.
!
195

Whatever
published on the occasion of this Convention.]
the provenance of these schools in the past, today we find
R^nayaniyas who can sing, in Jaipur and Mathura. The
Rigvedins who have come for this convention from Gokarna
in Karnataka say that there are Ranayaniya families in the
neighbourhood of Gokarna. The Jaiminiyas or Talavakaras
are in Tamilnad and Kerala and the Kauthumins in Gujarat,
Tamilnad, U.P., and other places too prabably.
[There was illustrative singing of Tamil Kauthuma style
of both the Northern and other and the Southern and newer
types, of the Jaiminiya style from, Srirangam in Tamilnad
and Kodumtarapalli
in Palghat and Pafinal in Kerala.]

the point of view of music, the most important thing
the scale or the notes occurring in Sdman chants. This
Prom
ic
has
been examined by several musicologists, Western and
According to these musicologists, the STaTOw-scale

comes under the Hindustani Kdfi That and the Carnatic
Indian.
Kharaharapriyti-Mela. It is more difficult to say definitely

what notes exactly occur in the Gdnas of Samaveda, but with
the help of the old texts dealing with Samagana, e.g. the
Ndradiya-shikshd, and the surviving traditions of this Veda,
we may attempt at some identifications. The Phulla
(Puspa) -sutra of the Samaveda says that
in the
Kauthuma
Gdnas are mostly in five notes, and that a few

are in six, and fewer still in seven. The fact that the Gdnas
in five notes are most common may be compared to the fact
school, the
that the pentatonic or Audava scale enjoyed widest vogue

in folk music and in the music of many peoples of antiquity,
including the Greek.
But
if
we go by
the
most ancient
nomenclature of the $varasf in which the first is called Arcika,

the second Gdthika and the third Samika, we may take it
that the most ancient or original form of 5*awern-singing
employed only three notes. The Jaiminiya or Talavakara-
Sdman which
survives in parts of Kerala and Tamilnad

In this respect,
it employs only three notes.
confirms this as
196
APPENDIX
shown elsewhere, the three-notes Saman chant,
the
notes Ga-Ri-Sa or sometimes with a touch of
taking
with Ga, has a striking parallel in the Hebrew chants of
as I have
Ma
old Jewish synagogues. 2

[In illustration different
S&mans were sung by different

In the Uha of Ogndyi
was
range
only three notes, all of
schools assembled at the Convention.
of Parinal, the general
which were however only 'implict' in one there was also

Krusta'; in Subrahmanyahvana, five notes with the touch
of the sixth occurred and the lower range went up to 'Pa'.
In the Koduntarapalli singing of Ogndyi there were three
clear svaras, though the svarasthdnas were not exactly the
same as we know. In the Rudra, sung by representatives of
this School, there were three svaras, with a touch of the
in Aranya,
fourth; so also in Acikrad (from Pavamana)
Jyestha-sdman, only two notes with the touch of the third,
so also in Uha. In the Jaiminiya from Srirangam four notes
were heard in Ogndyi and the range was generally of five
notes. In the Tamil Kauthuma in Pavamana five notes were
As an example of the rare occurrence of the
heard.
rare occurrence of he seventh svara, Inclrapuccha was sung
b}- the Tamil Kauthumins.]
The seven notes as they occur in Saman music are called
Prathama, Dvitiya, Tritiya, Caturtha, Mandra, Atswrya and
;
Krushta; according to the Ndradiya-shikshd, these correspond to the following notes on the flute: Ma-Ga-Ri-SaDha-Ni-Pa, which gives not a straight progression but a
It
is also important to note that the Sawianvakra-gati.
with classical Indian music, shows
contrasted
as
singing,
notes in a descending series, avarohakrania, which is referred
to
in
ancient treatises
as
NindhdnarpraJzriti.
Old Greek
music was also in a descending series. The Music Academy,

Madras, conducted some years back a seminar on S&magana,
with Kauthuma and Jaiminiya singers, and among the facts
3.
See
J. of
the Music Academy, Madras,
197
XXV.
100-111.

that emerged, was the one that Sdman-svctras did not sound
at exactly the same svarasthdnas that we are now familiar
with in our
to
be
classical
music and that the
slightly different,
7&mft"-values
seem
when we compare Saman-music with
current classical music.
The science of Indian music and the analytical study of

Svaras and Shrutis has progressed in subsequent times but
as the groundwork of all this is the Samaveda, Indian music
Above
still harks back to the Samaveda, its ultimate source.
all, the high devotional and spiritual value we attach to our
;
of music
art
derives
with 5Vwww-singing.
from the
spiritual efficacy associated
In the manner of the Vedic
Saman-
singing, of which the Svara-notation is immutable, there

arose a body of songs, called mdrga or gdndharva, in the
form of praises of Siva sung in Jdtis, born of the Sdman
and the precursors of the
still
later
Rdgax, and whose SvaraIt is because of its
notations v/ere also held sacrosanct. 4
high spiritual
this
4.
Veda
efficacy,
in the
akin to Yoga, (hit the Lord said of

'veddndm sdmavedo'smi'.
Bhagwvadgitd
Cf. Sangitawtn&kaw 1. 133:

'richo v&jwnshi stolni kriyante
nanyatha yathaj tatha sanaa-samudbhut jtayo vedasammitah||
198
BOOKS TO BE CONSULTED
(In Connection with History of Indian Music)
1.
Hulugur Krishnacharya (Hubli)
Introduction to the Study, of Bharatiya

In the
Sangita-Sdstra, pts. I & II (
Journal of the Music Academy, Madras,
vol. I, January, 1930).
2.
Dr. V. Raghavan
(i)
Some Names
in
Early Scmgita Literature
Vide The Journal of the

Acadamy, Madras, vol. Ill & IV, 1932-33.
(serial articles)
(ii)
(iii)
An
Outline Literary History of Indian
Music ( Vide The Journal of the Music

Acadamy, Madras, vol. XXIII, 1952).
Music in the Deccan and South India
Behar Theater, Behar).
(
jVidefThe
3.
Prof. P.
Sambomoorthy
History of Indian Music ( published'

by the Indian Muiîc Publishing Houce,.
Madras-1).
4.
Pandit V. N. Bhatkhande:
(i) A Short Historical Survey of the Music
of Upper India (Bombay, 1934).
Comparative Study of Spme of the
(ii) A
Leading Music Systems of the 15th, 16thr
17th and 18th Century (Bombay).
5.
Dr. Saratchandra Shridhar Paranjr.pe:

Bharatiya S&ngit-ki Rupa-Rekhd (Hindi)
upto the Gupta period, published in the
Nada-Rwpa, second issue, College of
Music and Fine Arts, Banaras Hindu University, 1963.
199

6.
Birendra Kishore Roychoudhury

(i) Indian Music and Mian Tans en (CalShort Sketch.
cutta)
:
(ii)
7.
Bharatiya Sangiter Itihas (Bengali)

Short Survey.
Prof. G. S. Ghurye
Bharata-Natya and its Costume

lished by
the Popular Book
Bombay-7)
8.
Swami Prajnanananda
(i)
pubDepot,
Historical Development of Indian Music

(
published by Firma K. L. Mukho-
padhyay, Calcutta, 1960).

(ii)
Bharatiya Sangiter Ltihasaf vols. I & II

from the primiSamskriti]
(Sangita
In
tive period to the 7th century A.D.)
Rama(
Bengali
published by the
krishna
Vedanta
Math,
Calcutta),
Second Edition.
(iii)
O Rupa, vols. I & II (in Bengali)

published by the Ramakrishna Vedanta
Rdga
Math, Calcutta.
9.
Rajyeswar Mitra:
Bang alar Sangita (prachin and madhya

yuga
vols.
&
II)
published
by
the
Mitralaya, Calcutta.
For General Knowledge

1
in History of India
Dr. R. C. Majumdar, H. C. Raychaudhuri and Kalikinkar Datta:

An Advanced History of India (Second
Edition)
published by Macmillan
Limited, London, 1953.
2.
Shri K. A. Nilakanta Sastri
&
Co.,
History of South India (Second Edition)

published by Oxford University
Press,
1958.
200
INDEX
ABHINAYA
tineiko,
Banabhatta, 145, 150.

Banua, Dr. B. M., 166.
70.
69,
Bhavabhuti, 60, 145.
vdchika, 69, 70.

sdttvika, 69, 70.
Abhinavagupta,
24, 49, 64,
adhdra-shadja,
5.
59.
54.
Bbarata, Muni, 16, 17, 24, 25, 26,
26.
21,
(ragagiti), 40.
Bhdnda (vddyix),
Bhanu (musician),
156, 165.
Achrekar, Pandit,
106.
Bdydn,
Besard
130,
Adiy<arkkunallar, 177, 179.

Agastya, 179.
27, 28, 29, 30, 34, 36, 37,
Ahobala. Pandit, 165.
76, 79, 1Q9, 112, 120, 130,
Mdku, 180.
131,
dlvdrs, 184.
143.
Atemkdra,
'24,
60, 63, 67, 69, 71, 72, 73,
140,
Bharavi, 145.
(essential), 33.
amir Khushrau, 184.
Bhdsha (rdga),
Amsha,
Bhatta-Tandu, 135.
Bhatkhande, Pt. V. N.,
32.
Anabhydsa, 33,
Angas
Anga
(six
32.
limb)
Bhinna
anjafieya, 165.
19,
(rdgagiti),
146,
39,
50,
112,
113, 117, 118, 123.
Brahmagiti, 48, 49.

Bridge, (from Lothal
Arivananar, 180.
tk),
dsdrita, 63.
Excava-
88.
Brown, Prof. Percy, 102.
9.
Astapadi, 173, 174, 176.
CAPTAIN WILLARD,
Audavatva, 3&.
Aurel Stein, Sir, 112.
Baksu,
147,
156.
Brahma (Brahmabharata),
Appar, 17.
Ardha-mdgadhi, 49.
BAUU-BAORA,
47,
Bhumi-dutndttbhi, 54, 55, 85.
Anuvddi, 33.
Apardntaka, 152.
Asvamedha-yajna,
4,
Bhoja, King, 162, 165.
91.
21,
41, 45.
126.
(of tdla), 74.
Anuddtta.
141,
Vriddha, 117.
Bharatakosha, 148.
(drum), 131.
Alpatva,
138,
Kasyapa, 117.
25.
Alexander, H. B., 83.

alinga,
133,
Chakrpani, 169.
Chalukyas, 187, 168.
Channu-daro, 86.
ChitralekM, 147.
4.
4, 54.
201
6.

Ckarchari, 145, 147, 148, 149.
Chary a
Gauda
Chaturdandi-prakdshikd,
DAMODARAGUPTA,
Damodara
71.
64.
drchika, 19.
gdthd, 19.
sdmika, 19.
Ghurye, Prof.. 146, 148, 150, 166,
167.
Pandit, 5.
Darwin, Charles, 13.

Dasa-lakshana (ten essentials),
151,
Devala, Prof.,
Gitagovindw, 3, 171, 172, 173,
153,
156.
5.
Govinda Dikshit,
Graha (of rog^),
Dhananjaya, 61, 123.
Gmha
Dhanikai, 61.
(giti), 135, 143.
Diksitar,
Muthusvami,
4.
5.
31.
(of tdla), 75.
Giahabheda, 43.
Dharmapala, 169.
Dhanuryantrom, 55.
Dhruvd
Gopala Nayaka,
Gopichandra, 168.
5.
Devaddsi, 99.
Gramas
(three), 25, 27, 44, 102,

120, 121, 132, 133, 145.
5.
Grdmardga, 34, 35, 36, 39, 41,

42,
Dipankara, 169.
Dundubhi,
176.
175,
Gitaprakdsha,
29, 34, 162.
Dattila, 79,
19.
Gdyana, ekasvari,
5.
Cbomarasvami, Eh-. A. K.,

C. R. Day, Captain, 104.
(or gaudi, ragaglii), 40^

50, 156.
175.
(tffi), 3, 169,
54, 99.
Durgashakti, 50, 79, 151, 152.
Dvipadikd (or dvipadi), 146,
115.
Gunavritti
(ten),
HAMBLY,
Hans
147.
Mr.
115.
84.
ITischer, 72.
Harappa,
60, 86, 88.
Epigraph, Tirumiyam, 183.
Hadpaladeva, 65, 189.

Harp, Amaravati, lOS.ff
Harshavardhana, Emperor, 111.
FA HIEN,
Hathigumpha Inscription,
Hien Tsang, 103.
EKTARA,
56.
102.
166.
66
Fakir-ullH, 5.
Hommel,
Functional Music, 83.
Hridayanrayana-deva, 173.
Prof. F.,
Furgussion, 129.
GAMAKA,
28.
Gdndhmva,
97.
ILANGO, 177, 169.

Imto, Hakim Mohammed
Karam, 5.
Manandur, 183.
Ganagiti, 130.
Inscription,
Gangdvataraw, 63.
Isdi, 180.
Gangoly, Prof. O. C,, 161.
PRAJAGADEKAMALLA,
TAPA CHAKRAVAR-
GandarSditya, 185.
Gdthd, 100.
TIN,
202
189.
INDEX
Jambhdlikdi 146, 147, 148.
Janyajanaka, 17, 42.
Jdtaka,
shuddna, 34, 35, 37, 97.
Kumara
Kunara
vikrita, 34, 37, 36.
Kurunji, 185.
142, 143.
Jdtis, 34, 48, 97, 98,
163
182
trasra, 74, 77.
183,
Devi, 145.
189.
Sri,
Kuruvur Devar Saint

Kuttanimatam 150.
Jdti (of tdla), 74, 77.
36 r
Inscription,
137
36, 110
100, 101.
99,
4,
175.
Kshetrajfia
Kudumiamalai
185.
chaturadra, 74, 77.
khand,
LAKSMANASENA, RAJA,
74, 77.
171,
Laya, 72, 73.
mishra, 74, 77.
vilamvita, 73.
samkirna, 74, 77.
druta, 73.
Idtir&ga, 24, 29, 34, 35, 36, 37,
anu-druM, 73.
42, 48, 108, 152.
kdkapdda, 73.
Jayadeva, 171, 173, 175, 176.
33.
Langhana
Jayapida, King, 93, 154.
Lankdvatdrasutra, 101.
Jharjhara, 99.
Ldsya, 63, 64, 149.
John Wilson, 129.

Jnana-sambhandha,
Saint, 184.
Junker, Prof., 66.
Licchavi(s), 101
144.
Lochana Kavi,
47, 172.
5,
Lothal Excavation, 87.
KAKALI-NISHADA,
Kaku,
21, 26.
Liiders, Prof., 66.
28, 29.
Lyal, 180.
Kaladi Basava, 189.

Kallinath, 32,
147,
Kawbala
Kne,
MACCHU,
'164, 155.
Kalidasa, 60, 64,
145,
149.
54.
Ma'danul-moosique>
(&iti), 49.
Madraka,
Mdgadhi
(giti), 49.
5.
152.
Madduka (drum),
Prof. P. V., 122, 123.
Kapdla
4,
Macdowell. Edward, 118.
146,
99.
49.
(giti),
Karikala, 189.
Karkari, 54.
Mahdmata
Khalji, Ala-ud-din, 2, 101.

Khandadhdrd, 147.
Mahendravarman, Raja\
Kirtana, Krishna,
ndma,
lila
110,
Mahipala, 169.
4.
Mainamati, 168.
MMavika,
4.
146,
147.
MdlavikdgnimitrOm, 147.
Kithdrd, 119.
Kohala, 26, 27, 79 151 152 156.

Kishlshva 62.
Krishmamadiariar
(of Patanjali), 63.
115, 162, 183.
4.
or rasa,
(ceremony), 91.
Mahdbhdsya
Prof.
MammatJicharyta, 146, 147.
Mandinf (cymbal), 91.

Man&ala (giti), 145.
Man Tan^lr,
173
174.
203
Mdrjaliya
16, 18, 25, 36, 46, 109,
53.
aja,
5.
Mdnktttuhala,
90.
(fire),
Mdrjand (tunning-process),
113,
114,
115,
116,
117,
118,
137,
138,
143,
163.
131,
Ndradishikshd, 36, 38, 45, 68.
132.
Nata, 104, 107.
mdyuri, 131, 132.

ardha-mdyuri, 131,
180.
Ndtakam,
132.
Nataraja temple, 186.
harmdravi, 131, 132.
Marudam,
112,
Nati, 104, 107.
185.
Mattirdi, 180.
Ndtya, 61, 64.
Mdtrd, 73.
Ndtlalochana, 157.
34,
Matrdgupta, 151.
47.
Mela(s),
Microtones (shruti),
15,
16,
17,
Mirza Khan,
118,
109,
123,
151,
153,
137,
158,
160,
154,
Nidhdw,
93.
Nritya, 61, 62, 65.
5.
Mohenjo-daro, 60, 86, 87.
Nritta, 61, 62, 65.
Mricchakatika, 149.
Nydsa, 32, 33.
Mridanga,
59, 87, 99, 106.
Mudrd, 66,
Murcchand,
PADUKOTAI STATE,
69.
23,
24 25, 26, 27,
Pakhwdj (4mm),
145, 149.
Music, vaidikd,
110.
106.
Pallavas (Parthians), 145.

11.
Pdlai, 185.
laukika, 11.
Mulldi,
115,
Neytal, 185.
116.
R. L., 105.
Mitra,
63,
122,
49,
117,
Nayannars, 184.
Sundaramurti, 178.
181.
harikdmboji,
48,
168, 171, 177, 186, 188.
sanka* abhorana, 181.
18, 22,
4, 16, 24, 25, 30, 31,
Ndtyasdstra,
dirgha, 73.
pluta, 73.
Pan, 180.
185.
panchama, 180.
Panchatantra, 149.
Pawava
NAGAMAT-E-ASAPHI,
Nambi Andar Nambi,
Nambi Kada Nambi,
Nandikeshvara,
26,
54, 59.
Panini, 62, 98.
5.
Parshvadeva, 51, 82, 159.
185.
185.
Paripadal,
179.
Pdthya, 24, 25.
60, 63, 67,
71, 76, 112, 113, 133, 134,
Patdha, 59.
135,
Patanjali, 63, 98.
136,
151,
154,
155,
Pitalkhora Cave, 129, 130.
168.
Nandivarmar
Prabandha
III, 185, 189.
(giti}, 51, 52, 53,

54, 160.
Nzinyadeva, King, 160, 161, 162.
204
INDEX
fydna (or rhythm),
of dance, 84.
73.
Pranava, 11, 93,
Rudracharya, Guru, 183.
Pratapadunaveda, King, 172.

Prastdra (of tdla), 76.
Ruper, Excavation, 87, 88.
Pratihatri, 93.
SADASIVABHARATA,
Pratapa Singh Deo,
Sddhdrani
4, 89, 91.
Pratishakhya,
(giti), 40, 50, 156.
Rik, 13, 44.

Prithuld (giti), 49.
Sddhdrita, 156.
Pwrvdrchika (gdna), 92.
Samadhruva, 170.
Sdmagana, 11, 16,
Salankayans, 181.
Pusyamitra, 63.
Puspasutra, 130.
Samavddi, 33.
Sambamooithy, Prof.
Pythagoras, 16, 110, 118, 119.
RADHAGOVINDA-SANGITA-
Samudragupta
5.
145,
87,
182.
Sandhyakara, 169.
Rdga(s), 30.
Sangam,
desi, 30.
179,
187.
Saradatanaya, 64, 123, 162, 164.
Rdg&niruPww,
5.
Rdgatarwgini,
Raghavan, Dr.
5.
V,
Sarkar, Jadunath, 11.
Sarkar
190.
187,
Sayana, 95.
Schmidt. Father,
154,
13.
Radhamohana,
Shastri, Shyama, 5.
Shah Alam II, 3.
5.
Sen,
Raktibhava, 33.
I,
103.
Satavahanas, 181.
Rajaraja, 185, 187.
Rajendra Chola
K,
Prof. B.
Satakarnis, 181.
96, 151, 163,
Raja Kesari, 185.

Raja RaghuMth Nayaka,
Ramamatya,
19, 34,
P.,
43, 44, 46, 58, 175, 178.

Sambhdvitd (giti), 49.
Pytha'gorians, 110.
184,
19, 20, 45, 48,
60, 92, 93, 95, 96, 97.
Purushottamadeva, 175.
SARA,
112,
113, 117.
5.
187.
Pt., 24, 26, 29, 34,
Sharangdeva, 22, 32, 41, 51, 64,
35, 48, 63, 101, 107.
76, 133, 134, 152, 163, 157,
Ramapala, 170.
Ramavati, 176.
Shavara Swami,
Ramayana,
Shikshd, 4, 21, 89, 114, 116.
171, 190.
24, 28, 29, 34, 35, 48,
63, 101, 107.
Ramayana,
Ydjnavalkya,
Sikhandi, 180.
24, 28, 29, 34, 35, 48,
63, 101, 107.
SillapPadhikarcm,
Ramakrishna Kavi, MM.,
Rana Kumbha,
Rao, S.
R.,
Rhythm,
148.
180,
21.
4,
177,
188.
Simhabhupala, 154.
Skhande, 179.
65.
68.
Rezza, Khan, Md.,
95.
Someshvara, 162, 163, 168.
5.
72.
Sri-Harsa,
205
145,
148,
157.
178,

laukika, 15, 20, 43, 67, 78,
94, 101, 102, 114, 116.
Strainer, Sir John, 13.
Stumpf, Carl, 13.

Stobha, 89, 95.
Tyagaraja,
5.
UDATTA,
19, 20, 21, 91.
Sudhakalasa, 65.
Sundara
Iyer, P.
R,, 173.
Svdti, 151, 153.
Udbhata, 154.
Svati Tirunal, 5.
Udgatri, 93.
Swami Haridasa, 4.
Swami Krishnadasa,
TABAL,
Uha (gam),
4.
Uru
M.,
lukya dynastry, 188.

Tamilland, seven notes of, 180.
ancient melodies of, 183.
drums
different
of,
different veends of,
VADI,
92, 93.
32, 33,
Vahutva,
33.
(giti),
Vakragati, 94.
181.
Vakataka, 182.
161.
147.
Valantikd,
Tandu,
Vallalasena,
62, 63.
Tandaw,
147.
Vajra
Tarn, 28.
63, 64.
King,
171.
Vamsha'i 56.
71, 72.
Varna, 27.
Vardhamanffka (nritya),
74
ni-shabda,
chachatputa, 74.
(gawflfi),
Utpaladeva, 158.
5.
the founder of the Cha-
Talia,
Tflfo,
92, 93.
180.
Utturdrchika
171, 172.
Tagore, Sir S.
Vwi,
ChackaputOj 74.
Vasudeva,
shatpitdPutraka, 75.
Sastri, 153.
dhruva, 77.
Vayu, 151,
Vayu-purana, 27
mantha, 77.
Veddas, 64.
rupaka, 77.
Vema-bhupala
jhampaka,
63.
180.
149.
Veend, 28, 54, 55, 56, 57, 58.
77.
triputa, 77.
adwmivwri, 57.
add*, 77.
picchold, 57, 60, 92.
ekattili, 77.
vanaspati, 57.
modern, 77, 78.

Tevarow, 4, 178.
Tevdkaram, 178.
vdna, 57, 92.

kshotoi,
Thera(s), 108.
Theri(s), 108.
57, 92.
ekatantri,
57.
dvitantri,
57.
santur, 58.
ghoshakd, 58.
ktntwi, 58.
Toft-ul-hind, 5.
Tomar, Raja
Man
Tones, Vedic,
15, 20, 43, 67, 94,
Singh, 4.
116.
brdhmi, 58.
nakuli, 56.
206
INDEX
mahati, 58.
Venkatamakhi, Pt, 5, 22, 47.

Fetw, 56, 146.
Veshard (giti), 156.
ddravi, 58, 116, 117.

gdtra, 58, 116, 117.
chitrd, 58.
Viddri,
kurmi, 58, 129.
Vidyabhusana, Aoiulya Charana,
58.
sctrasvtiti,
90.
58.
kubjikd,
33.
Vidyaranya, Swami, 46.

Vikramorwtshi, 79.
rdvani, 58.
parivddini, 58.
Vishvakhila,
fiyd, 58.
Vishvavasu, 15.
58.
pindki,
79.
Vishnu-sharma, 149.
dldpini, 58.
Vrindagdna,
130.
kaildsha, 58.
58.
<2flS/*0,
WAJID-ALI SHAH,
gown, 58.
svayambhu,
58.
YASTIKA,
bhoja, 58.
58.
kalavuti,
wr/fafej,
58,
nissdra,
58.
146.
Yati (of tdto), 75.
.gopuccha, 75, 76.
92.
mridangtt, 75, 66.
^^4ywi,
92.
.pipilikd, 75, 76.
saptatantri, 129.
Corrections
Read
Yajnavalk>a, 108.
in the pp. 1, 4, 25, 26, 29, 30, 32, 34,
39 'century A.D.' instead of
p. 63, read
p.
sama, 75.
sroto&ata, 75, 76.
kdnda, 59.
36,
50, 67, 79, 151, 152,
156.
0g/?atf, 59, 90.
nddi,
5.
'centuries A.D.*.
In the
Hariwxmska instead of Haribhamsha.
Cn the
104, read
Captain instead of Capatain.
207
PLATES

209
PLATES
1.
The
Prehistoric
Bridge from the
Lothal
Excavation
2.
3.
In the Frontspiece.
as
used during the sdmagdna.
Hand-poses,
Seven Vedic tones, as exhibited in five fingers
of the hand.
4.
Primitive Hunting Dance and the Primitive
5.
Musical
Drums.
Instruments
of
the
Aboriginal
Tribes.
6.
The Dhannryantram
7.
Broze Dancing-Girl, Siva-Nataraja and the

Great Bath, excavated from the Mounds of
Mohenjo-dare and Harappa.
Ancient Flutes and a Gong from Mexico.
8.
9.
10.
11.
in the Primitive Time.
Lady playing a Veend with Four
Strings,
from the Ruper Excavation.

Samudragupta with Veend, a Veend from
Gandhara and a Dancing Party from the
Bhuvanesvara Temple.
Scwptatantri-Vccnd from the Pitalkhora
Caves.
12.
Do.
13.
Dancing Siva with the Drum, Pushkara.

The Vrinda-Vddya at the Bhuvanesvara
14.
Temple.
4.
Hand-Poses (Mndras) from the N&flyasdstra

and the Abhinayadarpana.
210
rTijSc
:n^~l_
JL
fr
*r
fr>
r\
THE
svarasthdna IN EVERY MINCER OF
THE HAND.
A Lady
strings,
playing a lute (Veena) with four

from the Ruper Excavation, datable
to
(By
200 B.C.
the. per mission
600
A.D.
of the Archaeological Department,
Govt. of India, Delhi)
The Dhanuryantram,
(
the Primitive Bow-type instrument
from South Africa
A HIS10KY OF INDIAN MUSIC
The Musical Instruments
of the Aboriginal Tribes of the
Primitive Stock.
Dancing party from the BhuvanesvaraTemple.
& 2) ANCIENT POTTERY FUJTES, MEXICO; (3) POTTERY

FLUTE, AREQUIPA, PERU; (4) BONE FLUTE, TRUXILLO,
PERU; (5 & 7) POTTERY OCARINA, TALAMANCAN, PANAMA;
POTTERY OCARINA, MEXICO.
(6)
" TEPONAZTEI " OR WOODEN
GONG, USED BY ANTECS OF
MEXICO.
(By permission of Trustees, British Museum
(1
(Lower)
(Upper)- Different numbers of hole in

the flutes indicate different
musical tones or notes.
Dancing Siva and the Purskara Drum

Bhuvanesvara-Temple.
at the
Orchestra
vrinda-vadya ) at the Rhuvanesvara-
Temple.
Saptatantri-Veena from Pitalkhora Caves

Musician Female.
(
By
the
Sculpture of a
permission of the Archaeological Department,

Qovt. of India Jklhi )
The Sculpture of a Musician

2nd 3rd Century A.D.
Saptatantri-Veena from Pitalkhora Caves/
Male
By
the
2nd Century
B.C.
permission of the Archaeological Department, Qovt. of India, Delhi
(Upper)
A N YAM-NY AM HUNTING DANCE,
BA*I
PROVINCE, SUDAN.
(Lower)
NYAM-NYAM DRUMS.
(Photos, Major R.
WMtbread
).
2. The N.t. or NatarajaThe Bronze Dancing Girl from Harappa.

of Mohenjo-daro (theGreatBath).
remains
The
Siva from Harappa. 3
Hand-Poses
1.
Pataka
2.
Ardhachandra (Natyasaxtra)
3.
Shikhara
4.
Padmakosha
5
6
7.
Svastika
8.
Hansapaksha (Natyasastra)
9.
10.
11.
12.
Khatakamukha (Natyasastra)
Urnanabha (Natyasastra)
Hansasya ( Ajanta)
Chatura (Natyasastra)
Mrigashirsha
Simhamukha
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68253 >

OSMANIA UNIVERSITY LIBRARY

A HISTORY OF INDIAN MUSIC

BY THE SAME AUTHOR

Development of Indian Music

Bharatiya Sangiter Itihasa (Sanglta

(Melody and Form), Vols.

Historical Study of Indian

....in the press).

Philosophy of Progress and Perfection.

Christ the Saviour.

Durga (An Iconographical Study).

RAMAKRISHNA VEDANTA MATH

Published by Swaxni Adytaanda

Ramakrishna Vedanta Math, Calcutta-6.

All Rights Reserved by

Ramakrishna Vedanta Math,

Printed by Benoy Ratan Sinha at Bharati Printing Works,

Vivekananda Road, Calcutta-6.

by Messrs. Bengal Autotype Co. Private Ltd.

to us there are different kinds of history

Indian people claim that their

pleasure to mention in this connection

music, published from time to time in different

A HISTORY OF INDIAN MUSIC

His illuminating serial articles on Some Names in

Dr. Saratchandra Shridhar Paranjape of Bhopal

from the ancient

period upto the Gupta period.

present volume is an attempt for tracing out

tnridanga, dances and hand-poses, rhythm and

very essential for the study of history of Indian

music of India in different ways in

mention that this present small

also express my gratitude to

permission to print as an 'Appendix' to

which was delivered under the auspices of

dealt with the problem of sdmagdnti in this book,

knowledge of the subject for the students.

A HISTORY OF INDIAN MUSIC

corrections in the manuscript before sending it to

the Students as well as the lovers of Indian music

are benefitted through

should be mentioned in this connection that

a have been used

throughout the book to express the sound of a

good Sanskritist, deeply religious in spirit

historical perspective; indeed, his study is directed

therefore, he brings into his orbit of study

A HISTORY OF INDIAN MUSIC

shrutis or svaras, rdgas or

prabatidhas, mudrds or musical instruments, he

evidences that are not merely textual, but literary

bution of Bengal to Indian music enhances, I am

any introduction as a writer and scholar