Showing posts with label Trends. Show all posts
Showing posts with label Trends. Show all posts

Sunday, 3 June 2012

What's with this Kolaveri about John Doe Injunctions?


What's with this Kolaveri about John Doe Injunctions?


[This is a revised version of an article originally written for the Down to Earth website. While it may not pertain specifically to Shastriya Sangeet, I felt that the issues that it does address, viz. copyright and legal remedies against piracy, are tangibly enough related to the theme of this blog to merit this article's inclusion.]

On 29 March 2012, at the instance of a firm called Copyright Labs, the Madras High Court issued an injunction intended to prevent the illegal copying and distribution of the film "3", perhaps best known for it song "Why this kolaveri (killer rage)".  Those interested may read the order for themselves, (courtesy of the BGR blog); as injunctions go it was certainly a most unusual one. It was ex parte in nature, that is, it has been issued by hearing only one side. Moreover, it was in the nature of a "John Doe injunction", that is, it applied to any and all persons, even unknown ones. The plaintiffs used this feature to persuade ISPs to altogether block access to both P2P sites and video sharing sites like Vimeo and Dailymotion, regardless of whether or not they actually contained or gave access to the concerned material. Predictably, this caused outrage and confusion in equal measure. Even to someone like me who can claim some connection with the law for the last seventeen years, the incident did not make sense. How could an ex parte John Doe injunction of such sweeping ambit be ever contemplated? And how can an injunction to prevent piracy apply to ISPs and video sharing sites anyway?

To understand the facts better, perhaps the quickest strategy is to fall back on beer, the law student's time-tested analytical tool. Consider a situation (needless to say, completely hypothetical), where United Breweries discovers some enthusiasts brewing, on a limited scale, a beer near-identical to Kingfisher Ultra. Its purveyors have no intention of passing it off as genuine KF. Neither is this faux KF sold or transacted for material gain, but only "shared" amongst its (re)creators. At the same time, the purveyors are open about their product's resemblance to the genuine KF, and indeed their declared intention has been to recreate its taste and colour. Over time this community of enthusiasts starts cutting into UB's revenue, or at least UB claims so. The company tries to approach law courts, but it turns out  that the places where the sharing takes place lies beyond the the courts' jurisdiction. UB then takes out a court order forbidding anyone to help these exchanges. 'Anyone' means literally just about anybody. It includes not only sharing venues, but also certain clubs or societies where microbrewery enthusiasts gather to discuss and sample (not consume) each other's products. Since these sampling clubs also lie outside the court's jurisdiction, the injunction does not help UB much. Now what does it do? It goes and informs bus and taxi companies that the terms of the court order are so wide as to cover them also. Hence they are prohibited from carrying passengers to the sharing venues and sampling clubs. This prohibition extends even to passengers who have no interest in KF, but want to go to a sampling club to taste brews that have nothing at all to do with UB.

The natural response to this admittedly absurd scenario is that beer (and likewise chocolate, toothpaste or shoe polish) are inherently different from films or audio recordings. Replicating beer entails a process not only skilful but also cumbersome and expensive, which tends to restrict such not-for-profit endeavours to "small beer", literally. This is one major flaw in our above example: it is very difficult to sustain volumes large enough to dent UB's profit margins unless one resorts to outright fakery and passing off. In contrast, films can be easily copied and distributed over the internet at little to no cost.

But should this difference alone justify such sweeping injunctions and render plausible in respect of films what we just acknowledged as absurd in the case of beer? In other words, can certain procedures otherwise uncalled for be justified merely because the subject matter concerns intellectual property? This means the matter pertains not so much to copyright as it does to civil procedure and how it is to be applied to enforce rights deriving from intellectual property laws. This is a vast issue, well beyond the scope of this article.  Here I shall only raise a few points that I consider germane.

Protecting intellectual property, and particularly copyrights, presents an unprecedented challenge to legal systems the world over. Advances in digital technology has made it possible to copy and distribute over the internet music recordings, films and even books with unprecedented speeds and reach. Despite many efforts, no satisfactory legal response has been devised so far. "Satisfactory" is a loaded term, so it is perhaps a good idea to specify what exactly I mean by it. First, it must bear strong connections with the idea of efficiency, that is, securing the objective with minimal wasted effort and "collateral damage". The last is particularly significant. Applied to the present context, it means simply that the measure must (a) be effective in restricting piracy, and (b) cannot be so broad in its ambit as to encroach upon individuals' legimitate interests. This includes the various fair use rights recognised under S. 52 of the Copyright Act; the right to access on Vimeo and Dailymotion videos that have been legally uploaded there; and even the right to distribute over BitTorrent material whose copyright status is not in dispute (I myself have used BitTorrent on several occasions to download software like Ubuntu Linux). Which means that expressed in simple terms, an effective remedy must also incorporate elements of balance - a balance between various differing, and at times mutually inconsistent, individual and social interests.

In this light, let us examine the nature of the present injunction. First, it was ex parte in character. Since such orders override a fundamental principle of natural justice that all parties should be given a fair hearing, they are to be issued with much restraint, and only in exceptional situations (such as when the other party persistently fails to appear, or when any delay will lead to significant injustice).

Secondly, the only specific parties the order names (at p. 3-4) are some fifteen India-based ISPs, whom it proceeds to restrain "from in any manner infringing the applicant's copyright in the cinematographic film/motion picture '3' . . .." No mention is made of any P2P or even video sharing sites, whose direct involvement in infringing the plaintiffs' copyright is much more feasible and also likelier. As a Medianama report correctly points out, ISPs are only intermediaries, and cannot by themselves infringe an copyrights. (It also says the order makes ISPs responsible for infringing copyright. Admittedly it does refer to certain other suit documents which are not in my possession right now, and hence whose content cannot be verified. However, to my mind there is nothing in the order at least that holds ISPs responsible for copyright infringement. It is as absurd as holding taxi drivers responsible for infringing UB's intellectual property merely by driving passengers to beer sharing venues.)

But it is the third characteristic of the order that makes it so remarkable. Apart from the ISPs mentioned, it specifies five other parties all denoted by the fictitious name "Ashok Kumar", and then also "other unknown persons", against whom the injunction applies. In many legal systems, particularly western ones, this is known as a "John Doe" order. Its use in India is rare. Even in the west it remains something of a novelty, but its use there is certainly more frequent than in India. As a result some jurisprudence has developed around around it, mainly in the nature of safeguards preventing it from arbitrary application. The question that arises naturally here how the present injunction fares when evaluated against these safeguards.

The most frequent use of the John Doe concept is not really relevant to us. It is when fictitious names like John Doe or Jane Roe are used to mask the identity of parties who cannot be named for concerns of privacy or other legal factors: examples include victims of rape or other sexual offences, parties who are underage and so on. More applicable to our case are instances when an injunction or some other relief is sought in regard to a person or persons unknown. This is gaining popularity internationally in intellectual property cases. An interesting example concerns Harry Potter books. The release of each volume in the series was greated with much public frenzy and, inevitably, media hype. This resulted in at least two separate cases of pre-publication copies being stolen with the intention of leaking to the tabloid press. On both occasions, an injunction was issued prohibiting person or persons unknown from "disclosing any information concerning the book or dealing in any way with any copies of the book or disclosing any part of any copies they might have to any third parties . . .." The first time it happened, before the launch of "Harry Potter and the Order of the Phoenix" (volume 5), the injunction pertained specifically to the unidentified individuals who had offered the illicit copy to the Sun, the Daily Mail and the Daily Mirror. When it happened again with the next volume "Half-Blood Prince", the resultant injunction covered "any person or persons who have or have had physical possession of a copy  . . . or any part thereof without the consent of the claimants." What is significant here is that such injunctions have always been issued with a great deal of caution. Even the second Potter injunction was very specific in its application (i.e. the content of "Half-Blood Prince"); entailed a clearly defined  timeframe (from 3 June 2005, when the threat of leakage was detected, till 12.01 AM on 16 July, when the book was released); and pertained to individuals, albeit unknown, whose actions amounted to a direct and tangible copyright breach.

Similarly, take John Doe subpoenas popular in US, which are designed to compel disclosure of parties' identities, and are popular in cases of online defamation as well as copyright infringement. Since the net provides considerable scope for anonymous libel, obtaining the perpetrator's identity is usually a complicated process that involves first securing a court order (specifically, a subpoena) directing the hosting website to disclose the IP address from which the defamatory statement was made, and then securing another order this time directing the ISP that owns the address to reveal which account used that address at the time the statement was made.

This process is not only cumbersome, but also potentially infringes the privacy of the unnamed person. Consequently, courts have always been careful about issuing such subpoenas, and in various judgments formulated different tests and criteria to ascertain if a subpoena is appropriate. In Sony Music Entertainment Inc. v. Does 1-40 (326 F. Supp. 2d 556 (2004)), which in fact concerned copyright infringement through p2p networks, a New York district court held that a subpoena to disclose the identity of the file-sharers can be issued only if a prima facie case is made out against specific persons, no other means of obtaining their identity is possible and so on. This apporoach was followed in Doe v. Cahill (884 A.2d 451 (2005)), a Delaware Supreme Court concerning online defamation. Here the court ruled that no subpoena may be issued unless the plaintiff first demonstrates that the impugned comments can be "capable of a defamatory meaning". Subsequent cases have held that even after this prima facie test is satisfied, the plaintiff's interests must be balanced with those of the anonymous defendant. In Mobilisa, Inc. v. Doe (170 P. 3d 712 (2007)), the Arizona Appellate court followed Cahill and the older New Jersey decision of Dendrite International v. Doe No. 3 (A-2774-00T3 (2001)) to conclude that that even after the plaintiff establishes a prima facie case, a further set of five criteria must be fulfilled. For example, the plaintiff must make reasonable efforts to inform the anonymous party that a request to disclose anonymity exists; the intimation must be made through the same medium as the statement imputed to be defamatory, and so on.

All this serves to illustrate one crucial point: In jurisdictions where the law of copyright is much more matured as compared to India, John Doe injunctions are issued very judiciously, and by balancing the interests of all parties concerned - even the anonymous ones. Moreover, in most of the cases we saw, John Doe injunctions are issued subsequent to the commission of a legal wrong, not to pre-emptively restrain persons from committing them. In exceptions to this (such as the Harry Potter case), the terms of the injunction are tightly defined. These characteristics do not hold true for India. Once earlier also, the Delhi High Court had issued a similar John Doe injunction blocking the illegal distribution of the Reliance Big Pictures' film Singham before its official release (a copy of the order is available here). Since the injunction was not targetted at any specific individual, Reliance interpreted it to mean it could serve notices to anyone it wanted. So it went about serving cease and desist notices on both ISPs and torrent sites directly. The latter strategy did not work, since most of them lay outside the jurisdiction of Indian courts. The owner of BitSnoop, for example, made it clear that he had every intention to ignore the notice. Hence, presumably, when Copyright Labs decided to obtain a John Doe injunction, it made specific mention only of ISPs, who at worst can only aid the infringement of copyrighted materials by allowing subscribers to access them.

To conclude, let us revert to the question posed much earlier: can certain procedures otherwise uncalled for be justified merely because the subject matter concerns intellectual property? While it is manifest that the differences between beer and cinema call for dissimilar treatment, our above exegesis makes it equally clear that regardless of the nature of the subject, a balance must be maintained between different legitimate interests. Harish Ram, CEO of Copyright Labs, has claimed that ISPs had misinterpreted the order, and that the Labs' intention was only to block specific URLs. This explanation does not hold water. The ISPs acted not directly on the court order, but on the legal notice based on it that the Labs had sent them. It was therefore incumbent on the latter to be clear about what they were seeking.

Then again, perhaps questions like what the notice actually contained and whether or not the misunderstanding on the part of the ISPs was caused by ambiguities in the legal notice, do not really matter. Even if the wording of the notice contains no shortcomings, one grave issue still remains. It is respectfully submitted that by granting injunctions of such width, the Delhi and Madras High Courts have not taken due regard of this balance. To the extent that they have granted to the plaintiffs what amounts to a carte blanche to send cease and desist notices to anyone they fancy.  A strategy that upholds one interest to the exclusion of others is necessarily flawed. And that is why, given the way in which sites were blocked, the Kolaveri generated by the entire episode was perhaps inevitable.
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Wednesday, 7 March 2012

Concerning Record Labels, Big and Small

Mooching around in music shops is nowhere as much fun as it once was. For one, they have become very noisy places. For another, the old culture of choosing several records and asking them to play each one a bit before making one's final selection, or even walking away, has completely disappeared. Back in my college days, HMV House on Brigade Road, Bangalore had a separate room for classical music where people could listen to their selections in relative quietude before making their purchases. Today, if you request the sales personnel to play a recording before you've paid for it, they react like you're asking to defile its chastity or something.

What hurts even more is the jaded Hindustani music selections shops invariably seem to have on offer these days. Recordings of the great masters are invariably stuff ripped off a highly restricted set of vinyl releases and then recycled and repackaged ad nauseam. One company's marketing team has now started re-releasing old tracks in CDs painted black to resemble their long-playing progenitors. I suppose this '60s-retro look-'n'-feel in vogue now is a natural progression of the "ethnic chic" marketing ethos that dominated the classical music world in the '80s and '90s - remember those "Morning Raagaas" and "Evening Raagaas" [sic] compliations? New releases, on the other hand, are simply unappetising - more than anything else a reflection of the stranglehold star progeny and gimmick-artistes have over the music scene generally. And the prices! With file-sharing so widespread these days, I simply cannot understand why record labels still think selling at 300 to 500 Rupees something any enterprising enthusiast can download for free is a good idea. Or is it that they have given up on classical music piracy and decided bilking tourists and other narks makes for a more efficient business model?

Fortunately, not every company feels necessary to abase itself to this extent. I discovered this the other day at the Begumpet, Hyderabad Landmark outlet. To give them their due,  the Landmark people do strive for a more meaningful balance between saleable glitz and the stuff people like me want to hear. Unfortunately this effort does not quite come off, due mainly to the dearth of interesting recordings available. So I was less than enthusiastic about spending some two hours there, which I had to do because the wife and I had volunteered to take some friends from Bangladesh shopping. The book section yielded a few interesting finds, but nothing in the must-buy-right-now-come-what-may class. So I gravitated towards the music section eventually, and with no real expectations of finding anything of much interest.

My initial desultory survey seemed to confirm this pessimism, when I came across this bunch of CDs tucked away in a corner. It was easy to see why they hadn't been given much prominence; the surrounding honk and glamour made their cheap production values look even more shabby. They didn't aspire to jewel boxes, merely stiff paper envelopes containing disks sheathed in clear polythene packets. In fact, they weren't even CDs in the proper sense, as I found once I got back home. But for thirty Rupees a disk, and of music of this quality, I'd cheerfully forgo the bells and whistles.

The Lahari label is pretty obscure even in its hometown Bangalore, but I had encountered it once earlier. Back in 1994 I had bought two cassettes of Basavaraj Rajguru, one featuring Shuddha Sarang and Maru Bihag, and the other Komal Rishab Asuvari [sic], Nayyaki [sic] Kanada and a Khamaz [sic] tumri [sic]. The abysmal production values extended to other areas too, with more serious consequences. The cheapo tape stock they used began to give out within a short time, and ultimately became unplayable altogether. All these years I had been looking for replacements, with little success. So I was nothing less than delighted to discover they have now been reissued as CDs and, what's more, priced at thirty Rupees the same as the rest. Then there was a gorgeous Bilaskhani Todi and Kalavati by Parameshwar Hegde. I have long held the belief he's one of India's most underrated vocalists today, and this release merely reinforces my opinion. The other vocal stuff on offer wasn't so interesting; mostly second-string vocalists from Dharwad and Vinayak Torvi acolytes. The instrumental section also contained a big surprise: three releases, no less, by the Harmonium wizard Rambhau Bijapure. I confess I'm not a big fan of Harmonium solos, but the one CD I've listened to so far (Nat Bhairav and Sur Malhar) was a genuine pleasure, as were the Parameshwar Hegde and the two Basavarajes. They all deserve detailed exegeses, and I intend to review them individually as and when time permits. For now, let me venture a few comments on the enterprise in general.

Pricing CDs so low is always a good idea. It contributes immensely to the propagation of music, especially the high-quality music their lineup boasts. In the bargain it also serves as a more ethical alternative to piracy. But if you are really serious about all this, not to mention about selling your products, the least you can do is provide proper information about your range of releases? I'd say this problem is endemic across Indian labels. The last time HMV (as it then was) came up with a really well-produced catalogue was back in 1982. The present Saregama website is a marvel of ambiguity. Others like  Music Today's site are not particularly better. Lahari trumps them all; it eschews a web presence altogether! Forget about its own website, even the email address printed on the CD envelopes belongs to the vsnl.com domain. As a result, nobody's quite sure of what they have on offer. My second gripe is with availability and distribution. In the past, small labels found it almost impossible to have their releases marketed across record stores. Today, record stores, and also big publishers and distribution networks, are themselves facing a fadeout. Online distribution as pioneered in India by the likes of Flipkart is a huge game-changer, should I say a game-leveller. All of a sudden, marketing clout and distribution infrastructure have ceased to matter. The problem is, companies like Lahari don't see it that way. Despite several searches I could not find out if any online retailer, Flipkart or otherwise, stocks their releases. As it is, their presence in chains like Westside is marginal. And lastly, on an unrelated note, how about improving production quality a little? In point of fact, the releases are not even CDs in the proper sense, but merely CD-Rs whose useful life is limited by the quality of the dyes used in their production. The Basavaraja release cover designs border on the grotesque: one of them features a colour photograph of the maestro, with a kind of halo surrounding his head, set off against a background of purple, blue and magenta plasmae. The track listings are spelled even more uh, radically than they were in the cassette releases: Volume Two now features (1) Komal Rishabh - Raag: Asuvari; (2) Kamaaz Rishabh - Raag: Tumri; and (3) Nayyaki - Raag: Kannada. Worse, the track order seems to have scrambled itself in the CD - the Nayyaki is labelled Track 1, followed by the Tumri and then Asuwari. The Rambhau releases are much better produced - cleaner design, properly written track listings, even a brief biographical passage included on the reverse side.

To conclude, what is the point of this diatribe? It is merely that companies like Lahari can achieve a lot. They have some very interesting recordings on offer (like I said, more on them later). They also have a ready market, comprising serious listeners. And today, online shopping has made redundant a lot of marketing and distribution nonsense. In short, the time is ripe for smaller players to step in and supply serious music at affordable prices, something big labels have conspicuously avoided so far.

Well, not exactly. The times, they do seem to be a-changin' after all. Flipkart's come out with its own digital music store, apparently undertaken in collaboration with the biggies. Individual tracks sell for between Rupees six and fifteen, full albums for less than a hundred, usually around fifty to seventy. Take this Gajananrao Joshi CD I spotted at Landmark, priced at Rs. 295 which I thought was way too much. Flipkart offers the entire album in the form of 320 kbps mp3 downloads, at a total cost of Rs. 69. So all this while we've been paying Rs. 295-69 = 226 for the CD media, the jewel case, inlay cards, distribution, shelf space at the retailers and other essential if somewhat peripheral expenses. This is outrageous even by modern marketing standards - imagine McDonalds charging Rs. 69 for a hamburger, and Rs. 295 for the same thing with a coke and fries thrown in?

So this digital music store's a worthwhile idea after all, right? Actually, no. And for a reason we ought to have guessed. If the biggies are involved, can slapdash production values be far behind? Track listings, track lengths, album details and other metadata are provided so chaotically it gets difficult to ascertain just what you're buying, particularly whether you'll end up purchasing duplicates of what you already have. We clearly have a long, long way to go.
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Tuesday, 22 September 2009

The Bishnupur Gharana: An Interview with Pandit Sujit Gangopadhyay - III

[Continued from Part II]

AM: You are the principal of the Ramsharan Music College of Bishnupur, which is a very well-known institution. Can you tell us about this college?

SG: To begin with, let me tell you that it is the oldest institution of higher learning in India, and more than likely in all of Asia.[24] This college is more than 125 years old. It was started by Anantalal Bandhopadhyay, who is the father of Gopeshwar Babu and inspired by Ramkrishna Singha Dev. The situation at present is that the college building, property and lands are in good working order, but it has never gotten any significant support or grants or recognition from the government. The government sent inspectors from Rabindra Bharati University to investigate the situation. The team from Rabindra Bharati reported back that it was absolutely of immediate importance that the college be elevated to a fine arts honors degree college. But nothing was done by the government subsequently. Our present chief minister is again interested in seeing what can be done. But nothing has happened yet. At present, the Bishnupur municipality looks after the college, and what little is required is accounted for by the municipality.[25]

AM: What kind of recognition does the college award? Is there a degree that the student can receive after studying at the college?

SG: We award a diploma. A degree cannot be awarded by a non-university institution. The diploma recognizes a student’s achievement in the Bishnupur gayaki. It takes six years to finish work for this diploma.

AM: And what are qualifications of the teachers at this college?

SG: I personally hold an M.A. from Rabindra Bharati University. I had started my Ph.D. and had finished two years of work on it, but was unable to complete work. I just had too many students to teach at home. Of the remaining teaching staff, there are some who have been here for a very long time. Of the new staff, three have graduated from Rabindra Bharati. In total we have 16 staff members. Four are non-teaching staff, and twelve are teachers.

AM: Have any of your students joined the staff?

SG: At the music college? Yes. The three new staff that I mentioned, who have graduated Rabindra Bharati are my students. Two received the gold medal from Rabindra Bharati. They have learned for a long time from me, 16-18 years from me.

AM: At present, are the students who join the college interested in music as a profession or is it just something they learn as a hobby?

SG: In the past, people who graduated from the music college were qualified to teach in high schools. This was by law. But the rules have changed. Now without a degree from Rabindra Bharati University, the School Service Commission doesn’t allow a graduate to teach in high schools. So it is not possible to make a career out of this.[26]

AM: But have there been any students who have graduated from the college and gone on to concert careers?

SG: Yes, there are many students like that. But they are not proficient enough to carry on a full career. This is after all a six year diploma. Six years is not enough time to become a proficient performer. Those who graduate from here must go on to Rabindra Bharati to become further proficient as performers, or to become qualified as teachers. In the old days, people worked hard and became proficient in their field. Nothing else was required. These days you need a degree. Of course competence is still required, but without the degree many things are not possible.

AM: A little while ago you described how you received talim in the guru-shishya parampara style. Is that how you teach your students as well?

SG: Yes, that is how I teach as well. However, I only take group classes. To keep this music alive, one has to not only teach and impart talim, but also give oneself the space to do riyaz. This is only possible if you teach in groups. See, in this music, if you don’t have talim and riyaz, it is difficult to teach or practice. The same note in Marwa, Puriya and Sohani is totally distinct. If you don’t have talim how will you show this? Asavari, Jaunpuri, Adana, Darbari Kanada all have nearly identical notes. So if you don’t have proper talim, how will you decipher the different chalans of these ragas? How will you teach these things when you have to teach? So getting the right kind of talim from a guru is very important. Each group class has 12-14 students. It is a large number of students, but I just take some extra care and time, and make sure the students understand what is being taught. I enjoy teaching this way, and it also gives me the time to do my riyaz as well.

AM: How do you differentiate between Asavari and Jaunpuri?

SG: First there are two types of Asavari: Komal Asavari or Komal Rishabh Asavari, and Shuddha Asavari. To differentiate between Shuddha Asavari and Jaunpuri, a big factor is the ascent from Re to Ma. In Jaunpuri this is a straight movement, whereas the climb to Ma in Asavari has a strong aas of Re. Also in Jaunpuri, the movements find a resting point in Pa, not in Ma. In Asavari, Ma is much stronger. Jaunpuri has an ascending Pa Dha Ni Sa, whereas Asavari does not use Ni in the ascent. Aside from these, there is also Komal Asavari and Komal Asavari Todi. These two are distinct. Asavari Todi uses Ma Pa Dha Ma, Re Ga Re Sa, where the Re Ga Re Sa has a very strong flavor of Todi.[27]

AM: Does anyone sit with you when you do riyaz, for example senior students?

SG: No, no. In fact, when I do riyaz, I don’t let even a percussionist sit with me. My riyaz is just for me. At that time, no one else is allowed to sit with me.

AM: Finally, what do you think is the future of the gharana? Will it grow and become strong again, or will it recede?

SG: All through my childhood and well into my adulthood, I saw the Bishnupur Gharana decline. But at present, whether it is teaching increasing numbers of students, performing in front of growing audiences, working with people outside of the milieu to promote the standing of the gharana, I see a surge in interest and enthusiasm. And this is exactly what we were looking for. As people outside the gharana take more interest, the enthusiasm amongst students of music to learn this gharana’s music will grow. They’ll also get more opportunities to sing and show their competence and command over the medium. So to me it seems that the gharana’s dark days are behind it, and that its future is quite bright.

Notes:

24. This statement requires proper research and vetting before it can be acknowledged to be true. It is sufficient to say the college is very old, by any standards. [back]

25. Again, SG would not describe it thus, but one couldn’t help but feel that some bureaucrats in Kolkata were preventing the college from being elevated sufficiently to be commensurate with its status as a landmark institution of India. [back]

26. Here is further evidence of the bureaucratic machinery. It appears as if external sources have taken decisions to favor Rabindra Bharati over a non-Kolkata based institution like Ramsharan Music College. [back]

27. The intent of the question was to get SG to say a few things about the music that might prove to be distinct from normal ragadari. And such proved to be the case! The description of Shuddh Asavari as having a strong aas of Re on Ma, and of the raga having a defined nyaas on Ma was quite illuminating. Finally, the Bhatkhande favored version of a differing ascent between Jaunpuri and Asavari (m P d S’ as opposed to m P d n S’) didn’t need to be the defining difference between the two. He followed up with a few lines, sung to illustrate, and the differences stood out clearly. Also, the clear and egregious misrepresentation of Komal Rishabh Asavari Todi as nothing but Komal Rishabh Asavari by certain members of the Kirana Gharana, was dispelled efficiently with a few hummed lines of Asavari Todi. The very distinct r g r S, a la Todi clearly set the raga apart from Komal Rishabh Asavari, and placed it squarely in the “Hanumat Todi” side of the Thaat. [back]

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Monday, 21 September 2009

The Bishnupur Gharana: An Interview with Pandit Sujit Gangopadhyay - II

[Continued from Part I]

AM: Can you tell me more about the compositions that make up the Bandish repertoire of the Bishnupur Gharana? What is their origin? Were they mostly written by Bishnupur musicians?

SG: No, no, not at all. The Bishnupur Gharana is really an offshoot of the Seni Gharana. It is differentiated stylistically because after Tansen’s descendent Bahadur Khan, the founder of our gharana, came to Bishnupur, he imparted his knowledge to Gadadhar Chakrabarty, and he in turn taught Ramshankar Bhattacharya, and in the process the Seni style changed into something distinctive and quite able to stand on its own. But the majority of the compositions are attributable to Tansen, Baiju Bavara, Bahadur Khan’s son, etc.[11]

AM: But a little while ago, you mentioned that the Bishnupur Gharana is characterized by Bhakti ras. Then, where did these texts come from? It seems unlikely that Bahadur Khansaheb would write these compositions.

SG: No, some of these came from Gopeshwar Bandhopadhyay, Surendranath Bandhopadhyay, Ramprasanna Bandhopadhyay and others. But there are many compositions of Tansen’s and Baiju Bavara’s as well.[12]

AM: If I remember correctly, the Bishnupur Gharana had another line of musicians that included the vocalist Gyanendra Prasad Goswami.

SG: Well, the truth is that Gyanendra Prasad Goswami was not that involved with classical music. He did not sing Dhrupad, Dhamar and Khayal as much, and therefore is somewhat removed from the gharana. His uncle, Radhika Prasad Goswami was a classical musician of Bishnupur Gharana. But Gyanendra Prasad Goswami, although he had studied everything, was better known for Ragashray Bangla Gaan.[13] He had an incredibly beautiful voice that together with his command of Ragashray Bangla Gaan created a somewhat different stream of music from the classical Bishnupur Gharana. Further Gyanendra Prasad had taken talim from Ustad Faiyaz Khan, and as a result had veered somewhat towards the Agra Gharana.[14]

AM: Is the Ragashray Gaan tradition continuing in your gharana?

SG: Well, actually, the gharana tilts more towards the classical side. There is more emphasis put on Dhrupad and Khayal.[15]

AM: In many gharanas, there is no real differentiation between Dhrupad and Dhamar. The Dhamar is sung like a Dhrupad, just in a cycle of 14 beats. What is the position of the Bishnupur Gharana on the differentiation between Dhrupad and Dhamar?

SG: Dhrupad and Dhamar are completely separate genres. Khayal and Thumri are not the same, are they? Similarly Dhrupad and Dhamar are not the same. Dhamar is sung after Dhrupad, to appeal to the heart of the common listener, just like Thumri is sung as a light piece after Khayal. Dhamar is called “Hori Gaan”, a song sung to represent the color play of Radha and Krishna. On the other hand, we think of classical Dhrupad as being sung in praise of Brahma, Vishnu and Shiva. There are certainly Dhrupad compositions that are dedicated to Radha and Krishna, or to some historical figure, a king or an important person. But those aren’t considered classical Dhrupad compositions. The truly classical ones are in praise of one of the Hindu trinity.[16]

AM: Do you do Bolbant in Dhamar?

SG: We not only do bolbant in Dhamar, it is often found to a greater degree in Dhamar than in Dhrupad. We also often do not sing all four parts in Dhamar. It is limited to two, to appeal more to the common listener. In my opinion, one can say that Dhamar is a Dhrupad ‘ang’ song, but not a Dhrupad. Dhamar is the ‘laghu’ of Dhrupad. Dhamar has a lower status than Dhrupad, and is meant to follow up after the heavy dhrupad to lighten the mind and mood. At least this is what I feel.[17]

AM: I am a little confused about the history of your gharana. In a number of sources the beginning of the gharana is attributed to Ustad Bahadur Khan. But in a number of other sources, the beginning of the gharana is dated to the 12th or 13th century.[18]

SG: No, such an early date would be inaccurate. Before Bahadur Khan came to Bishnupur, there was indeed music here. But it was in the form of kirtan, musical storytelling, and folk music. Classical music was not present. The enthusiasm that King Raghunath Singha II showed for classical music must have had an origin somewhere in the music of the region. But it was only after he brought Bahadur Khan to Bishnupur that classical music took hold. Further, it is only after the transmission of musical knowledge to Gadadhar Chakrabarty and Ramshankar Bhattacharya that a coherent and distinctive style of musical presentation formed and became known as the Bishnupur Gharana. Therefore, the Bishnupur Gharana can only be spoken of after the time of Ustad Bahadur Khan. You see, at that time, there was no communication with classical musicians. There was no way for them to visit and perform their music in Bishnupur on a regular basis. As a result, no classical music culture formed. It was for this reason that King Raghunath Singha II brought Bahadur Khan to Bishnupur and had him settle here and teach here. As a result a culture of classical music began to develop that finally found full expression in the music of Ramshankar Bhattacharya. For this reason, in the Bishnupur Gharana, Ramshankar Bhattacharya is referred to as Sangeet Guru. And in turn, he trained a generation of great musicians: Anantalal Bandhopadhyay, Kshetramohan Goswami, Jaddu Bhatta, and others.[19]

AM: In many gharanas you see a slight differentiation in style between artists. For example in the Atrauli-Jaipur Gharana, the approach taken by Mallikarjun Mansur is distinct from the approach taken by Kishori Amonkar. Do you see differentiation of this sort in Bishnupur Gharana as well?

SG: Let me address a broader question. Take Mallikarjun Mansur as an example. He had a very distinctive style. But after him very few if any have followed his way of singing. There has been a total change in Hindustani music across India after Amir Khansaheb. Khayal music, in the time of Faiyaz Khansaheb was sung in a Dhrupad ang, and didn’t sound at all like the Khayal that is heard across India today. The Agra Gharana today has come to an end. You’ll find no one singing that old style of music. After Amir Khansaheb, the very nature of Ragadari has changed. The way we hear ragas—and why just us, all of India for that matter—take the case of Bhimsen Joshi who is a great admirer of Amir Khansaheb’s music and once even approached Khansaheb about learning from him—it is all different today.[20] See, progress and development are ever present. Each human being interprets change based on his/her musical thinking, timbre of the voice, emotional expression, and musical training. As a result no two musicians will sound the same. It is impossible to hold things in a static state. Because of the changes that are happening to our environment, even the way human beings look is changing. So why won’t the music change? Changes in attitudes and societal expectations, what is considered aesthetic, how audiences receive music inevitably impact the music of musicians. So what we can say is that there is an emerging new style of music. And there are deviations from this style by each musician to some extent that take into account his/her experience. Now coming to the Bishnupur Gharana, if you listen to Satyakinkar Bandhopadhyay, you will find a distinct style. If you listen to Ramesh Bandhopadhyay, you will find a different style. Ramesh Babu’s is more moderate in nature, just as his nature was moderate. I have not heard many of the old time musicians of the gharana, although I have heard Gopeshwar Babu. I must say that the approach taken by his descendants was rather more moderate than Gopeshwar Babu’s. And there is good reason. As time passes, progress happens and thinking changes. These younger musicians had access to Gopeshwar Babu’s innovations at a young age, and could build on his thinking. But despite the differences, we are all trying to understand and follow the main aesthetic of the gharana in the best way we each can. If I were to describe my own approach, you see, I sing both Khayal and Dhrupad. So when I do Alap, my approach is informed by both. There are so many musicians today who sing Alap that might be technically very difficult, but fails to bring the raga alive. I don’t think of Alap as just a tool for showing the raga swaroop. It is a form of song, just like the other genres. The only thing is that it is anibaddha. Therefore, it should not be a dry exercise. It should enliven the mind and make the listener happy and satisfied. In fact, I would go as far as to say that the only form of song that allows us to express our inner feelings in the medium of the raga fully is Alap. It is that important!

AM: You have made clear that the Bishnupur Gharana has a very clear relationship with the Seni Gharana. Are there other gharanas of Dhrupad to which the Bishnupur Gharana is related?

SG: It seems like there is some sort of a relationship with Bettiah Gharana. There are some shared characteristics between the two gharanas musically, so it would seem to me that there must have been some sort of a relationship. But I really don’t know for sure. I don’t think there is much of a relationship with other Dhrupad gharanas.

AM: What relationship did Rabindranath have to the Bishnupur Gharana? I had heard that he had studied with Jaddu Bhatta.

SG: Yes, in a manner of speaking he did. But very importantly we should examine Rabindranath’s connection to Gopeshwar Bandhopadhyay. Although Gopeshwar Babu was much younger, Rabindranath respected him very much. Gopeshwar Babu provided the musical notation for many of Rabindranath’s songs, and through him Rabindranath modeled many of his songs on Dhrupads from the gharana. Rabindranath himself said that he didn’t learn from Jaddu Bhatta in the traditional manner. He never had that opportunity. But he would stand by the window and listen to Jaddu Bhatta as he sang in their house. The Tagore household always had musicians and music in the house. And when Jaddu Bhatta visited, Rabindranath was always at the ready to listen and be influenced by the music.

AM: Do you consider Rabindranath to be an artist of the Bishnupur Gharana?

SG: Rabindranath wasn’t a musician or artist of the gharana. But he took songs and music from the gharana. Certainly the text of some of his Bengali compositions would hew closely to some traditional compositions of the gharana. But we cannot say he is from the Bishnupur Gharana. One can say that he was deeply influenced by the gharana certainly. Rabindranath said that he didn’t like the Ustadi of the other gharanas. He very much appreciated the Bhakti ras that was part of the Bishnupur approach to music. And further, since he was a poet and writer and his main concern was literature, he needed a musical framework that respected the depth of the literary content. From this perspective Bishnupur Gharana was ideal.

AM: As you have said many times, the Dhrupad and Dhamar genres of Bishnupur are full of Bhakti ras. So, was this music performed in the temples or in the darbars?

SG: They were most definitely performed in the temples! If you come to Bishnupur you will see that the kings and rulers of the land were extremely powerful. But even then, they did not build a royal palace.[21] Instead they put their wealth into the building of temples. Here you will find uncountable numbers of stone temples, each decorated with terracotta sculptures depicting music and musical activity. One of the major landmarks of the city is Ras Mancha, a temple of 108 doors, where music and the playing of ras holi were an integral part of the temple life.

AM: And what about music at the royal court?

SG: Since there was no royal palace, the king held his court in front of the temple of Ma Mrinmayee.[22] There is a very old Banyan tree in front of this temple, which has a stone courtyard around its base. The king would sit in this courtyard and hold his court. That’s how strong their belief in Vaishnavism was! For them there were two main responsibilities. One was to maintain their Vaishnav faith. And the other was to maintain the culture of classical music in the kingdom. They seldom indulged themselves in the manner of other royal families.

AM: Today, where is Dhrupad performed in Bishnupur?

SG: There are a number of yearly concerts that are held purely for Dhrupad. There is an annual Dhrupad conference during the time of the Dol Festival. Musicians from Kolkata and elsewhere come to Bishnupur for this conference. We have a very good auditorium in town named after Jaddu Bhatta where this conference is held. In the last few years, we have had performances by Ritwik Sanyal, Falguni Mitra, Fahimuddin Dagarsaheb, Bahauddin Dagar, to name a few. I too participate in this conference. The whole conference is sponsored by the Central Government. Dr. Sanyal did an excellent workshop on Dhrupad. He expressed the opinion that Alap is an ang of Dhrupad. But I prefer to think of Dhrupad and Alap as separate types of music. This difference came up in the question-answer session after the workshop. But it was on the whole a very well-done workshop. These types of programs are often held in Bishnupur.[23]

AM: Is there still music in the temples?

SG: No, the governmental department that looks after the temples has forbidden music in the temples. We are not allowed to sing within 100 meters of any temple. This is to protect the structural integrity of the temples. At Ras Mancha, there used to be a lot of music making and playing of colors during the festival of Dol. But not so anymore! Now we do our music next to Ras Mancha, outside of the required perimeter.

[Continued in Part III]

Notes:

11. There is a basic disconnect here between the idea that the gharana is deeply rooted in Vaishnav philosophy, and the idea that the majority of its compositions come from non-Vaishnav sources. This is the contradiction I was trying to get at with the subsequent question. [back]

12. My sense of the situation is that while a number of Vaishnav texts were contributed by gharana musicians, much of the legitimacy of the gharana derives from its possession of compositions by Tansen, Baiju Bavara and their contemporaries. It would be interesting to see how many compositions of these individuals have been syncretized into a Vaishnav mold to suit the philosophy of the gharana. [back]

13. Ragashray Gaan are Bengali songs set in ragas. [back]

14. The distancing from Gyanendra Prasad Goswami is quite interesting. Clearly Gyanendra Prasad was not classical enough to warrant inclusion (at least to the same degree) as someone like Gopeshwar Bandhopadhyay, in the gharana. Further, the fact that he took talim from Faiyaz Khan is seen as a polluting influence on his Bishnupur credentials. [back]

15. This is interesting because SG has described the Bishnupur Gharana as a collection of various song types: Alap, Dhrupad, Khayal and Instrumental music. However, Bengali songs, even based in classical music are considered to be non-classical. Hence the need for a complete, comprehensive gharana appears to be limited to song types that are considered very strictly classical. [back]

16. SG establishes increasingly higher standards of classicism in describing the repertoire. Dhrupads in praise of the trinity alone are considered truly classical. The remainder falls into another class of somewhat less classical songs. And in SG’s opinion, therefore, Dhamars are less classical than Dhrupads. [back]

17. It is interesting to note that certain sections of the Dagar Gharana actually treat Dhamar in a very deliberate and classical manner, quite to the contrary of what SG is describing. It is fairly clear that this is an artistic choice that arises from the different philosophical directions of these two gharanas. [back]

18. For example, see the Wikipedia entry on Bishnupur Gharana. [back]

19. Here SG acknowledges that musical styles that cannot be considered classical existed in Bishnupur prior to the arrival of Bahadur Khan. Again, these he treats as distinct from the classical tradition, which he considers to be the proper Bishnupur Gharana. Because of the direct lineage from the Seni Gharana, in a sense the claim being made is that the Bishnupur Gharana preserves the repertoire of the Seni tradition which, as far as vocal music, has largely died out elsewhere in India. [back]

20. My sense was that while SG would never state it this way, there was a certain musical oppression in operation. The aesthetic that Amir Khan espoused appears to be so ingrained in the connoisseur population that stylistic alternatives are not even under consideration in this part of India. The apparent uniformity of stylistic approach that one sees amongst the newer set of musicians (including those from the Bishnupur Gharana) appears to be an attempt to cater to the “mean” aesthetic established by Amir Khan. This is purely my analysis of the situation based on what SG had to say. He did not espouse this position himself. [back]

21. This does not seem to fit with the impression I’ve gotten from sources on the ground. There does appear to be some sort of a “Rajbari” structure, suggesting the existence of a royal palace. I didn’t question SG on this issue as I felt he was trying to make a larger point. Even if there is a Rajbari, there is one structure, as opposed to hundreds of temples. The intent of Bishnupuri kings was clear. [back]

22. Curiously, for all of the belief in Vaishnavism, court was held in front of the oldest temple in Bishnupur, a shrine to the goddess Mrinmayee. [back]

23. This divergence in perception of Alap as an independent art form (Bishnupur) as opposed to an integrated portion of the Dhrupad (Dagar) appears to be a result of the distinct view these two schools hold on the place of the composition. The depth, form and meaning of the composition seem to be central to Bishnupur, while this is the case with only some Dagar Bani musicians. The deconstruction of a raga down to its microtones is something that preoccupies the musical intellect of the Dagar musicians to a much greater extent. [back]

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Sunday, 20 September 2009

The Bishnupur Gharana: An Interview with Pandit Sujit Gangopadhyay - I


The Bishnupur Gharana: an interview with Pandit Sujit Gangopadhyay

Arijit Mahalanabis[1]

Of all of the Dhrupad traditions in India, perhaps the most obscure is the Dhrupad tradition of Bishnupur. The Bishnupur Gharana has significantly influenced the popular, urban and folk music of Bengal. However, its contributions to the world of classical music have not necessarily been well understood, or indeed, even appreciated.

One of the difficult realities of Indian classical music today is that one’s geographic location, to a great extent, limits one’s ability to be heard or appreciated. This is certainly the case with the musicians who practice in Bishnupur. Removed from the urban musical stronghold of Kolkata many of these musicians toil in obscurity without the benefit of popular acclaim. It is difficult to say that Pandit Sujit Gangopadhyay is one such musician. As a prolific and accomplished performer, active teacher and able administrator, Sujit Babu is a well established figure of the Gharana. However, as a musician living and performing in Bishnupur, his views on the issues related to the gharana’s present, past and future are rather enlightening, and perhaps more thought-provoking than those of his contemporaries who perform Bishnupuri music in Kolkata and elsewhere. In this interview conducted on 5th September, 2009, I asked Pandit Gangopadhyay about a variety of different aspects of his gharana.


Arijit Mahalanabis [AM]: Namaskar Panditji. Thank you for taking the time to talk to me about the Bishnupur Gharana. Can you begin by saying a few words about the gharana’s present state and its past achievements?

Sujit Gangopadhyay [SG]: The Bishnupur Gharana passed through a golden age a long time ago. Many great musicians from the gharana practiced music contemporaneously, and the gharana was famous throughout India. This may not be the case today, but the gharana is seeing something of a revival. More students are studying this music, and demand amongst audiences too is growing. Of course, musical giants are not born every day. However those who are involved with the gharana at present are doing their work, practicing music, and teaching and learning the tradition. Our age-old tradition manages to continue.

AM: Can you tell me something about your gurus? What contributions did they make to the gharana especially with regard to Dhrupad and Dhamar?

SG: My father, Amarnath Gangopadhyay, practiced both Khayal and Dhrupad. He was my first guru. He studied with Atulkrishna Bandhopadhyay, one of the great musicians of our gharana. Atulkrishna in turn, was a student of Gopeshwar Bandhopadhyay[2], and Ustad Tusiruddhujin Khan. He studied Dhrupad and Dhamar from Gopeshwar Babu, and Khayal from the Ustad.[3]

As for me, I went on to study with Amiya Ranjan Bandhopadhyay, a major figure in our gharana at present. Amiya Babu is considered to be the senior-most artist in the state of West Bengal today. He belongs to a much respected family in our gharana. His father was Satyakinkar Bandhopadhyay, a great exponent of both Khayal and Dhrupad. I should point out that a very significant aspect of Satyakinkar Babu and Amiya Babu’s music is that they have both put equal emphasis on the practice of Dhrupad and Khayal, and have maintained both styles side-by-side.[4] This was true of Gopeshwar Babu’s music also. It is a common notion that Bishnupur Gharana is a Dhrupad gharana. But really, it is a gharana that puts equal emphasis on both Dhrupad and Khayal. Certainly Dhrupad occupies a hallowed ground in the gharana. But the great musician Ramprasanna Bandhopadhyay, who was Gopeshwar Babu’s elder brother and guru, and the son of Anantalal Bandhopadhyay, was an accomplished instrumentalist. His student was sitarist Gokul Nag, the father of Manilal Nag, and one of Ravi Shankar’s gurus. Sitar, as you know, is a Khayal ang instrument. Ashesh Badhopadhyay, the son of Ramprasanna Babu, was a great Esraj player. In fact, Rabindranath was very fond of him, and he spent his life at Vishwa Bharati. So although Dhrupad is very important in the Bishnupur Gharana, it is not the only music found in the gharana. Bishnupur as a gharana encompasses Dhrupad, Khayal and Instrumental music in a very complete and exhaustive way. As a member of this gharana, I personally practice both Dhrupad and Khayal.[5]

AM: Can you describe the process of receiving talim from your gurus?

SG: As I said I received my training from my father. As you know, our guru-shishya parampara requires us to sit with the guru, learn the chalan, roop and overall emotion of the raga, and then repeat the guru’s musical phrases over and over again. I too learned in this traditional way. For example, my father might say to me, look at the komal re and ga in Todi. Both these are somewhat flatter than the usual komal re and komal ga. One might say they are atikomal. Many ragas use these notes, but Todi is special. These things are best learned by listening to and repeatedly singing with one’s guru. It is very difficult to write such things down on a sheet of paper. See how the komal re in Bhairav is different than Todi! It is a bit higher than the usual komal re. Also as you know Bhairav has andolit Re and Dha. They are andolit in Ramkali also. But the Re-Dha andolan in Bhairav is somewhat wider, with a more Tivra bent. For this reason, when Dha is taken andolit in Bhairav, a small touch of Komal Ni also appears, from the extensive upswing of the note. It now shows as a vivadi swar regularly in performances of the raga. The same is true of Re. Its upswing in the andolan places it at a shruti that is quite a bit Tivra from the usual Komal Re. While we wouldn’t say these vivadis are part of the raga, in performance they do happen. Ramkali on the other hand has these andolans, but they are not nearly as Tivra, and as a result these vivadi chhayas of the Re and Dha do not arise. The only way to learn such subtleties is through the medium of the guru. One cannot learn these from a page. This is the kind of training I received in the Guru-Shishya Parampara.

AM: Did your gurus describe such subtleties in words, the way you have just done, or were these principles that you gleaned by singing with them?

SG: First they would speak about it, and then demonstrate musically.[6]

AM: As you know, some gharanas like the Agra Gharana are known for Bolbant and Layakari. Others like the Dagar Bani are known for their work with the shrutis. What would you say are the stylistic characteristics of the Bishnupur Gharana?

SG: Vaishnav thought is central to the Bishnupur Gharana. Our kings were adherents and philosophers of Vaishnavism. Hence the entire culture revolved around the idea of Bhakti. When you come to Bishnupur, you will see there are uncountable numbers of temples devoted to Krishna and Radha. For this reason, the music of our gharana, instead of focusing on virtuosity and ustadi, is centered more on Bhakti ras, and giving rise to feelings of devotion in both the musician and the listener. This is why Rabindranath found this musical style more to his liking. Because many Dhrupad gharanas do not focus on the Bhakti aspect of the composition, some musicians belonging to such gharanas do not even sing the four parts of the composition clearly! Many musicians start by singing the sthayi and then begin doing bolbant and layakari on the sthayi. Then they sing the antara and launch into bolbant and layakari on the antara. And often the sanchari and abhog are dropped altogether! Here, we sing all four parts clearly first. After that, we do some Bolbant. Because of this approach, the gravity of the composition stands out.[7] By the way, the word Dhrupad refers to a composition. Alap is not part of a Dhrupad. It is a separate genre altogether. We sing it before a Dhrupad because when Dhrupad is sung on its own, the presentation is too short. The ras that is within the raga that can attract the human mind becomes obscured. Therefore, by singing the Alap, the beauty of the raga becomes apparent, and the direct appeal of the raga to the heart becomes clear. But Alap is a totally different form of music from Dhrupad. It is anibaddha first of all. Dhrupad by its very name and nature cannot be anibaddha.[8] But coming back to your question, singing the four parts clearly and without distortion is very important in our Gharana, so that the depth of meaning and feeling, the resonance of bhakti that is in the text, in full measure finds a home in the listener’s mind. In my limited experience, most other gharanas do not treat the four parts clearly. And as I said, musicians start doing Bolbant in the middle without first showing the full composition. But another issue is that sometimes the Bolbant becomes too much and overwhelms the composition and its intent. There is a lack of a sense of proportionality in this respect. So, to sum up, in the Bishnupur Gharana, the full form of the composition is more important than a display of virtuosity in Bolbant.

AM: But it is not the case that you don’t do any Bolbant at all, is it?

SG: No, no. It is definitely a part of the performance. But it is secondary in importance. You see, the Bolbant is the alankar or the ornamentation of Dhrupad. In Dhrupad one cannot do ornamentation that is often associated with other musical genres, because these reduce the overall gravity of the composition. So the Bolbant is the only way to ornament the composition. But it is a secondary feature of the performance, and we don’t let it overwhelm the Dhrupad.[9]

AM: Is there a particular manner in which the Bolbant of Bishnupur is meant to unfold in a performance?

SG: When you first start learning Bolbant, you learn to move in dugun, tigun, chaugun, chhegun, and so on, in a very methodical manner. But when we perform, we don’t progress in such a systematic manner from dugun to tigun, to chaugun, etc. I, for one, mostly improvise in dugun and tigun. I try to be as creative as possible in my own way in these layas, keeping in mind the positioning of the taal. Bolbant in Dhrupad is like Taankari in Khayal. In Khayal, you set a tempo and move as per your thinking. Just like that, a Dhrupadiya unfolds his creativity in the present tempo using Bolbant as a device. On the odd occasion I might sing one pre-determined movement. But it is largely extemporaneous in nature.

AM: But in teaching students, you systematically teach them dugun, tigun, chaugun and so on?

SG: Yes, when basic training is being done, we teach fixed movements in each type of laya. Often the focus is on retaining the melody of the composition while changing the laya.[10] But as I said, in performance, it is done extemporaneously.

[Continued in Part II]

Notes:

1. Director, Seattle Indian Music Academy. The author would like to thank Tanmoy Ganguly for his invaluable assistance. [back]

2. Gopeshwar Bandhopadhyay (1880-1963) is one of the most notable names of the gharana, and achieved all-India fame as a Dhrupadiya and composer of much merit. [back]

3. SG credits Atukrishna Bandhopadhyay’s Dhrupad training to Gopeshwar Babu and his Khayal training to the Muslim Ustad. This is interesting. Although Ustad Bahadur Khan is credited with starting the Gharana and thus importing the majority of Dhrupads into Bishnupur, I felt there might be a slight distinction here between the Hindu keeper of the tradition, who provided the Dhrupad repertoire and the Muslim keeper of the tradition, who provided the Khayal repertoire. This may not have been a distinction SG wanted to make, but it was something that struck my mind while I talked to him. [back]

4. Here SG begins to lay out the characteristics of the gharana. This is the first characteristic. The gharana takes pride in its equal contributions to Dhrupad and Khayal. [back]

5. In SG’s view therefore, the gharana itself is distinguished by the fact that it never limited itself to one or the other discipline. Dhrupad, Khayal and Instrumental music all found homes in Bishnupur. His views on other musical styles fostered in Bishnupur appear later in the interview. [back]

6. This seems like a significant bit of insight in to pedagogy in Bishnupur. A number of traditional musicians in my experience frown on speaking about the music explicitly. Repeated demonstration through music is used as the only tools of instructing the student. Here SG indicates that verbal discourse was an integral part of the training. [back]

7. There are two very interesting things about these statements. First, a key differentiator between Bishnupur and other gharanas according to SG is that the Bishnupur Gharana is centered on the idea of Bhakti as the main driving force for presentation. Thematic differentiation of this sort across gharanas, as far as I know is never seen. But what legitimizes this claim is his subsequent description of this ideology’s impact on musical style. There is a certain coherence of intent that is not found in what musicians of other gharanas have to say on this topic. [back]

8. Setting Alap aside as a separate ‘song type’ is an unusual view. But this also bolsters the idea of Khayal being an integration of Nibaddha (Dhrupad) and Anibadhha (Alap) into a single form. Here SG seems to be arguing that Dhrupad is a deconstructed form, in which the ‘bhaav’ of the composition in the form of a Dhrupad, is maintained quite distinctly from the ‘ras’ of the raga in the form of the Alap. [back]

9. SG here is drawing a parallel between Bolbant in Dhrupad and Taankari in Khayal, something he will elaborate on later in the interview. [back]

10. That is, the fixed melody and the words of the Dhrupad are sung in dugun, tigun, etc. The composition is essentially sped up while retaining the tempo of the taal. [back]
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Monday, 22 December 2008

Amir Khusro and Indian Classical Music - III

[Continued from Part II]

7. Khayal and Tarana

The word ‘khayal’ literally means ‘thought’ or ‘imagination’. Ejaz-e-Khusravi contains several references to this term. However, little inference can be made as to how such Khayals were performed in that era. Certainly, it cannot bear a close resemblance to today’s iteration. The noted Persian scholar Shahab Sarmadee has put forward the conjecture that Khusro used the term in a more general sense, that is to say, in its literal meaning rather than as a reference to a musical form. (quoted in Miner 1993: 19) Others have speculated that in Khusro’s time Khayals and Qawwalis used to be sung together, and only later did Khayals acquire the status of classical music.

Nevertheless, several musicians sing Khayal compositions whose words as well as music they attribute to Khusro. A prominent example is 'Piya Navelara Paya', a composition in Raga Poorvi.

Amir Khusro’s putative associations with the Tarana run much deeper. One of the most persistent legends of Hindustani music relates to the encounter between Amir Khusro, who was then associated with the court of emperor Allauddin Khilji, and Gopal Nayak, court-musician to the king of Devagiri. Allauddin commanded Gopal Nayak to present the Raga Kadambak for six evenings running. During the entire performance, Khusro lay concealed under the emperor’s throne, and stealthily absorbed all that the Nayak had sung. On the seventh day, he astonished everyone present in the court by reproducing all that Gopal Nayak had presented. However, since he couldn’t follow the Nayak’s language, he substituted the text of the compositions with meaningless syllables. And that is how the Tarana was born! (Willard 1834: 121)

Modern scholars, however, are quick to dismiss this story as an urban legend. One reason for this is that the Raga Kadambak is such a complex composition that assimilating its intricacies merely by listening is virtually impossible. (Mishra 1990: 16-17) At the same time, especially given the significance of such apparently meaningless syllables to Sufi practices, and given also the structure of the Qaul and the Qalbana, we may safely contend that Khusro did indeed play a significant role in the ultimate emergence of the Tarana as we know it.

8. Khusro's Influence on Contemporary Musicians

The last eight hundred years have done much to erode Amir Khusro’s contributions to music. This is so much so that today we have no way of distinguishing his own work from later interpolations in his name. Hence, unlike in the field of literature, for instance, as a musician Khusro continues to remain an indistinct, even legendary figure.

Nevertheless, throughout these years, he has been a source of inspiration to musicians. Many have attributed their own creations to him. Some have sought to revive obscure Ragas traditionally ascribed to him. Then again, the manner in which people have sought to incorporate his poetry into contemporary musical forms makes for a fascinating study.

The composition Hazrat Khwaja Sang Kheliye Dhamaal is a classic example. For centuries, Qawwali and Khayal exponents have presented this in their own respective styles. Traditionally, it is associated with Raga Bahar.

Rubaaidar Taranas are a special type of Tarana, where the second stanza incorporates a Persian couplet or quatrain instead of the usual mystical syllables. Some feature a few lines of Urdu, Hindi or even Sanskrit. Many musicians of the present era, notably Ustad Amir Khan, have used Khusro’s Persian poetry for their Rubaaidar Taranas.

Consider the Ghazal ‘Khabaram Raseeda Imshab, Ke Nigaar Khwaahi Aamad’. Within it, we find this quatrain:
Ba labam raseeda jaanam / Tu biya ke zinda maanam
Pas azaan ke man na maanam / Ba chekaar khwaahi aamad


(My life hangs on my lips, come so that I may live again
For if you arrive after I am dead, your coming shall be pointless.)
Several clips exist of this composition presented as a Qawwali. First, a rendition by Javed Taufiq Niazi Qawwal, who presents it set to Raga Bageshree (the quatrain occurs at around 4.15).
- Javed Taufiq Niazi: Khabaram Raseeda Imshab

Similarly, Ghouse Muhammad Nasir of Pakistan, who derives his musical lineage from the Atrauli Gharana of Alladiya Khan (quatrain at 5.48).
- Ghouse Muhammad Nasir: Khabaram Raseeda Imshab

Ghazal singers, now. First, the great Mehdi Hassan (quatrain: 5.01):
- Mehdi Hassan: Khabaram Raseeda Imshab

The much younger Massoud Wafa and Zaaher Hovaydaa present the same composition in a contemporary, upbeat style (strangely, both seem to have omitted the quatrain):
- Massoud Wafa: Khabaram Raseeda Imshab
- Zaaher Hovaydaa: Khabaram Raseeda Imshab

We have already seen how Ustad Amir Khan incorporated the quatrain within his own Tarana in Raga Darbari. The following is a link to the rest of his rendition:
- Amir Khan: Darbari (contd.)

Others have sung this composition. Here we have Ustad Mohammad Hussain Sarahang of Afghanistan, who studied under Ashiq Ali Khan of Patiala. Look out for the quatrain at 3.28:
- Mohammad Hussain Sarahang: Darbari

This beautifully demonstrates the manner in which the same lyric has been interpreted in so many different manners, indeed genres. It also illustrates how Amir Khusro has influenced creativity cutting across stylistic lines.

Ustad Amir Khan has used several other quatrains of Khusro’s in his Tarana compositions. The following composition in Chandrakauns is one of his most beautiful. It is sourced from Patrick Moutal's page on Hindustani Music.
- Amir Khan: Chandrakauns

It features the quatrain Khansahib mentions in his 1956 article:
Su-e Man Aa Ki Tura / Yar-e-wafadar manum.
Har Cheh Dari 8aman awar / Ki Kharidar manum.


(Come to me O love, for I love thee true.
To achieve thee is my aim, no matter what be the price.)
9. Bibliography
  1. ‘Early Sufis in the Chishti Order’, available online at: http://www.chishti.ru/order_of_sufis.htm.
  2. ‘Khwaja Gharib Nawaz’, available online at: http://www.chishti.ru/o_gharib_nawaz.htm.
  3. ‘Khwaja Moinuddin Hasan Chishti’, available online at: http://www.chishti.ru/order_of_sufis.htm.
  4. Anwar, Khwaja Khurshid (1976) A Gift to Posterity, (originally published in The Pakistan Times), available online at: http://films.hindi-movies-songs.com/a-gift-to-pro.html
  5. Baba, Gudri Shah, ‘Hazrat Nizamuddin Awlia, r.a.’, available online at: http://muslim-canada.org/nizamuddin.pdf
  6. Bhatkhande, VN (1990 reprint) Leading Music Sytems of the 15th, 16th, 17th, & 18th Centuries, Delhi.
  7. Das, RK (2004) Ameer Khusro – the Great Indian, Delhi.
  8. Khan, Amir (1966) ‘The Tarana Style of Singing’, available online at: http://caferisko.ca/ak/tarana.html
  9. Miner, Allyn (1993) Sitar and Sarod in the 18th and 19th Centuries, Delhi.
  10. Mishra, Susheela (1990) Some Immortals of Hindustani Music, Delhi.
  11. Saeed, Yousuf (2001) 'Excerpts from Khusrau's Persian Poetry', available online at: http://www.alif-india.com/love.html
  12. Saeed, Yousuf (2001) 'Some Anecdotes from Amir Khusrau's Life', available online at: http://www.alif-india.com/legend.html
  13. Saeed, Yousuf (2001) 'Some Qawwalies and Folk Songs of Khusrau Tradition', available online at: http://www.alif-india.com/lyrics.html
  14. Willard, NA (1834) A Treatise on the Music of Hindoostan, Calcutta.
[Concluded]
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Sunday, 21 December 2008

Amir Khusro and Indian Classical Music - II

[Continued from Part I]

4. Khusro and Music Theory

Just as Amir Khusro was born at a decisive juncture of history, so did his music lead to a decisive phase in the development of North Indian music. Historically, the evolution of this art form has been characterised by deviance from traditionally acknowledged principles. For example, the great scholar Sarangadeva, writing just prior to Amir Khusro’s birth, commented that the music of Bharata and Matanga had become extinct.

Similarly, it seems that by Amir Khusro’s time, Sarangadeva’s precepts themselves started losing relevance. One controversial issue was his division of the octave into 22 shrutis or microtones. This was compounded by the fact that he took as the fundamental note of the octave not the first but the fourth microtone, referred to as chhandovati. (Willard 1834: 43) Such an arrangement produces a musical mode or scale featuring flattened third and seventh notes, corresponding to the present-day Kafi thaat. (Bhatkhande 1990: 28)

Amir Khusro realised that this convention was outmoded. Accordingly, he adopted as the fundamental note of the object the first shruti, called teevraa. This yielded a scale comprising seven natural notes, which is familiar to us as the natural scale or the Bilawal that. According to many, musicians in the South continued to follow Sarangadeva’s system, which led the northern and southern streams of music to gradually diverge and coalesce into self-contained musical systems in their own right. Therefore, it seems Amir Khusro’s innovations have played a critical role in shaping Hindustani music into what it is today.

5. Khusro and the Origins of Ragas

Khusro is also regarded by many scholars as the creator of Raga Sarparda, or Sarparda Bilawal as it is now known. A characteristic feature of this Raga is that it uses only the seven notes of the natural scale. This lends credence to the belief that the practice of using the natural scale began with him.

Apart from Sarparda mentioned already, Khusro is popularly credited with having devised Ragas like Yaman, Zeelaf, Sazgiri, and so on. He himself mentions in his magnum opus Ejaz-e-Khusravi several names like Hijaj, Jangula, Sarparda, Ghaaraa, Mujeer, Eman (Yaman), Farodast Waakhrez, Farghanaa and Husaini. (Das 2004: 213) Interestingly, he himself does not claim credit for their creation, and instead modestly states that they already existed in Indo-Iranian music.

Nevertheless, subsequent scholars consider Khusro to be the creator of a number of them. They point out that the Ragas mentioned are actually blends of existing Indian and Persian melodies. Yaman, for example, is an amalgam of the Indian Hindol (as it existed then) and the Persian Nairez or Nairiz. Similarly, Saazgiri comprises the ancient Indian forms of Purbi, Vibhaas, Gaud and Gunkali along with the Persian Ahang. (Ibid.)

Of these, only Yaman remains popular in today’s day and age. Sarparda is performed only by members of selected Gharanas. Hijaj and Zeelaf are performed only very rarely. Saazgiri is even more obscure. Others like Farghanaa and Farodast Waakhrez have disappeared altogether.

6. The Qawwali

The origins of this musical form are shrouded in obscurity. Some scholars maintain that many forms of Qawwali existed much before Khusro’s time. At the same time, there is little doubt that he played a seminal role in propagating and popularising Qawwali. Many compositions of Amir Khusro remain as popular today as they were in his own time.

However, Khusro’s contribution to Qawwali is so extensive that it deserves a separate study in its own right. Here, we shall confine ourselves to the impact of this form of music on classical music.

Amir Khusro is said to have created six forms of music, namely Qaul, Qalbana, Khayal, Tarana, Naqsh, and Gul. The last two have lapsed into obscurity. On the other hand, the Qaul remains ever popular. Many consider it obligatory to begin a Qawwali recital with a Qaul. There are some who believe that Amir Khusro did not exactly create this form, and that it had been incorporated into Sufi traditions much before Khusro’s birth.

In essence, the Qaul comprises of a Hadith (saying) of Prophet Mohammed, to which are appended certain apparently meaningless syllables such as nom, tom, yalali, yalala, ta na na and so on, which are today identified with the Tarana form. These syllables actually carry considerable mystical significance, and are used by Sufis as incantations to be repeated over and over.

In the cotton-carding-inspired poem, we saw the same semantically significant words repeated over and over in such a way that all syntactic meaning is lost. The vocalist Ustad Amir Khan has contended in many places, including his seminal 1966 article, that Tarana syllables originally did hold semantic significance, in that they are actually corrupted forms of Persian and Arabic words. Over time and rapturous repetition, however, they were corrupted in a way that obscured their meaning.

This clip of his Darbari features at 1.31 a verbal interjection where he expounds upon his views on the Tarana. He also explains the meaning of his own composition 'Yar-e-Man Biya Biya', to which we shall refer later.
- Amir Khan: Darbari

The Qaul ‘Man Kunto Maula’ attributed to Amir Khusro is by far the most popularly sung. Its lyrics are:
Man kunto maula,
Fa Ali-un maula

Dara dil-e dara dil-e dar-e daani
Hum tum tanana nana, nana nana ray
Yalali yalali yala, yalale
Yalalala yalalala lalalala le
The meaning of the first two lines, a saying of Prophet Mohammed, is as follows: ‘Whoever accepts me as a master, Ali is his master too.’ It is followed by the mystical syllables discussed above. A wonderful rendition by Ustad Jafar Hussain Khan Badayuni can be accessed from Youtube.
- Jafar Hussain Khan Badayuni: Man Kunto Maula

The Qalbana is now performed much less frequently. In fact, it has faded out of public memory to such an extent that its very characteristics and contours are a source of controversy. A rare example available online, performed by Ustad Iqbal Ahmed Khan of the Delhi Gharana and accessed from Yousuf Saeed's site on Amir Khusro, offers some clues as to its musical structure.
- Iqbal Ahmed Khan: Qalbana

Structurally it is not unlike what is called a Rubaidar Tarana. Its first stanza, the Sthayi, consists of mystical syllables, the next (or Antara) incorporates a Persian couplet. An important distinction is that it makes use of several different Talas. The present example, for instance, begins in Firodast, changes to Ektala, Jhaptala, Teentala, and then returns to Firodast.

[Continued in Part III]
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Saturday, 20 December 2008

Amir Khusro and Indian Classical Music - I


Amir Khusro and his Influence on Indian Classical Music


[This piece started life more than three years ago, as a script for a proposed documentary. To my chagrin, the project was shelved just as I completed the draft, having put in much time and effort. I had largely forgotten about it all this while. Thanks are due to Leher Zaidi for reminding me of it in the course of a chat on sufism, and also for prodding me to post it. I do so here after refurbishing and recasting it in the form of an article.]

1. Introduction

Hazrat Amir Khusro was born in AD 1253 and died in AD 1325. In these 72 years, he made seminal contributions as a philosopher, mystic, scientist, historian, diplomat, tactician, and above all, as a poet and musician. Much of this is either lost or remain only in manuscripts confined to library shelves. His poetry and music, however, have spawned not one but several living traditions that flourish to this day.

In respect of music, Amir Khusro is today credited with a bewildering number of inventions and innovations. According to many, he created musical instruments like the Sitar and the Tabla, composed new Ragas like Yaman and Zeelaf and Talas like Chakka and Soolfakhta, and created musical forms such as the Qawwali, the Khayal, and the Tarana.

2. The Chishtiyya Sufi Order

The Chishtiyya order began around the 10th century AD. The story goes that Abu Ishaq Shami, a native of Syria, once met a Sufi mendicant who directed him to settle in Chisht, a small town near Herat in Afghanistan. From then on, he became known as Khwaja Abu Ishaq Shami Chishti, and it is from him that the Chishtiyya order is derived. Khwaja Abu Ishaq died in AD 940.

Ultimately, the order reached India through the efforts of Khwaja Moinuddin Chishti, popularly known as Gharib Nawaz, or 'protector of the poor'. Born in AD 1138-39 in Sajistan, Iran, he took to mysticism early in his life. Legend has it that once, whjen he was in a trance, he felt the Prophet Mohammed himself ordering him to settle down in Ajmer, which he did in 1190. The Chishti order thus took roots in India, and continues to flourish to the present day. It boasts some of the most exalted Sufi mystics of all times, including Khwaja Qutubuddin Bakhtiar Kaki, Khwaja Fariduddin Ganj-e-Shakar of Ajodhan (the present-day Pak Pattan in Pakistan), and Hazrat Nizamuddin Aulia, the mentor of Amir Khusro.

Hazrat Nizamuddin was born in AD 1238 in Badayun, a town near Delhi. In his early years he aspired to become a qazi. A chance meeting with a musician led to his hearing for the first time the name Khwaja Fariduddin, for whom he developed an inexplicable reverence. In his eighteenth year he went to Delhi and met Khwaja Fariduddin’s brother Sheikh Najibuddin Mutawakkil. One day Nizamuddin asked the Sheikh to pray so that he may become a qazi. The Sheikh remained silent. On Nizamuddin’s repeating the request, he said, ‘God forbid that you become a qazi; be something else!’ Shortly afterwards, the call of a muezzin awakened something in him. He promptly set off for Ajodhan, without even taking any food with him.

At Ajodhan, Khwaja Fariduddin had already received a premonition of Nizamuddin’s arrival. He readily accepted Nizamuddin as his disclple, and eventually made him his successor as the khalifa (head) of the Chishtiyya order. Hazrat Nizamuddin then went back to Delhi and, on divine inspiration, set up a khanqah (or monastery) at nearby village called Ghiyaspur. He gained renown for his piety, learning and wisdom, matched with an overwhelming compassion for the poor. In this compassion he was stubbornly resolute, which earned him the wrath of emperor Ghiyasuddin Tughlaq himself. The emperor even threatened to destroy Hazrat Nizamuddin’s monastery when he returned to Delhi from a campaign. The saint is said to have merely murmured ‘Dilli door ast’ (Delhi is far away). Sure enough, before the emperor could reach Delhi, a canopy collapsed and killed him. In the same year AD 1325, Hazrat Nizamuddin also died.

It is beyond dispute that Khwaja Moinuddin Chishti and Hazrat Nizamuddin Aulia made seminal contributions to the establishment of Sufism in India. This school of thought quickly attracted followers, since people perceived it as a relief from the strict rigidity preached by the Hindu and Islamic orthodoxy. Indeed, the Sufi tradition in India represents a confluence of the best that either religion has to offer, and due to its syncretistic and non-prejudiced outlook, it has been instrumental in promoting harmony between the Hindu and Muslim communities.

The fundamental beliefs of Sufism concern love as a path to spiritual salvation. It lays great stress on ishq-e-majaazi (temporal or erotic love), as a means to ishq-e-haqiqi, or divine love. Inevitably, adherents of Sufism have written some of the finest love poetry ever. Sufis also emphasise the notion of dikr (or zikr), which literally means ‘reference’ or ‘remembrance’. This entails invocation or contemplation of the divine.

Different sects adopted different methods of dikr. Unlike the Suhrawardi and the Qadri, which found music objectionable, the Chishti and a few other orders laid emphasis on samaa, that is, dikr through ecstatic singing, dancing and so on. It is from this spiritual context that Amir Khusro’s monumental contribution to literature and music emerged.

3. Amir Khusro's Life

Amir Khusro’s father was an immigrant from Turkey, forced to flee his home due to repeated Mongol invasions. He settled down in Delhi and soon acquired a position of prominence. He married the daughter of Imaad ul Mulk, an Indian by birth and a nobleman in the court of emperor Ghiyasuddin Balban.

Khusro’s Indian ancestry exposed him to the greatness of Indian culture, especially its music, for which he developed a special liking. He was never an attentive student, but discovered an abiding love for poetry at a very early age. This, coupled with his equally strong spiritual inclinations, led him to Hazrat Nizamuddin Aulia at the tender age of eight.

There exists a legend that he was initially reluctant to go to the saint’s khanqah, and his mother had to literally force him to accompany her there. When they reached, he refused to enter the monastery, and instead, remained standing outside its gates. He then composed in his head the following lines:

Tu aan shahi ke ber aiwan-e qasrat
Kabutar gar nasheenad, baaz gardad
Ghareeb-e mustamand-e ber der aamed
Be-yaayad andaroon, ya baaz gardad


(You are a king at the gate of whose palace
Even a pigeon becomes a hawk.
A poor traveller has come to your gate
Should he enter, or should he return?)
Hazrat Nizamuddin, sitting inside the khanqah, read the thoughts in Khusro’s mind. He immediately dispatched a servant to read out to the young boy standing by the gates the following:
Be-yaayad andaroon mard-e-haqeeqat
Ke ba ma yek nafas hamraaz gardad
Agar abla buvad aan mard-e naadan
Azaan raah-e ke aamad baaz gardad


(O man of reality, come inside
So you become for a while my confidant
But if the one who enters is foolish
Then he should return the way he came)
Khusro was so impressed that he decided forthwith that he had found his spiritual guide.

Over time the love between mentor and disciple grew to such sublime proportions, Nizamuddin even declared that had his religion permitted it, he would have wished for Khusro and himself to be buried in the same grave.

This bond between them also formed the inspiration behind the finest of Khusro’s poetry. Written in both Persian and Hindavi (the tongue spoken by Indians in and around Delhi), his works speak of his erotic love for his mentor, through which rapturous state he sought to access the divine. Indeed, rapture is the fundamental characteristic of his poetry. Once, he chanced upon a dhunia (cotton carder) at work. The rhythmic twanging and buzzing of the carding instrument led him to compose:
Darpai-jana jaanhum raft, jaanhum raft, jaanhum raft. Raft raft jaanhum raft, aihum raft-o aanhum raft, aanhum raft, aanhum raft Aihum aanhum, aihum aanhum aanhum raft, raftan raftan raftan dah . . .
The words make little sense literally, but the repetition of the same words over and over, coupled with the strong underlying rhythm, heightens and reinforces the sense of ecstasy that is the objective of Sufi worship. According to some, this ecstatic repetition is what coalesced into the tarana form of classical music.

Amir Khusro was also an astute politician and tactician. He served no less than eleven kinds spanning three important dynasties. Clearly, his diplomatic skills were of a very high order, for he managed to remain in royal favour even in such turbulent times.

Hazrat Nizamuddin Aulia died in 1325 at the age of 95. Khusro was in Awadh at that time. When he came to know of his mentor’s demise, he was inconsolable and declared he would not live long either. Within a few months his prediction came true, and a still grief-stricken Amir Khusro joined his master in the other world.

[Continued in Part II]
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