Impact on musical genres and aesthetics

The Muslim conquest of India can be said to have begun in the 12th century, although Sindh (now in Pakistan) had been conquered by the Arabs as early as the 8th century. Muslim writers such as al-Jāḥiẓ and al-Masʿūdī had already commented favourably on Indian music in the 9th and 10th centuries, and the Muslims in India seem to have been very much attracted by it.

In the beginning of the 14th century, the great poet Amīr Khosrow, who was considered to be extremely proficient in both Persian and Indian music, wrote that Indian music was superior to the music of any other country. Further, it is stated that, after the Muslim conquest of the Deccan under Malik Kāfūr (c. 1310), a large number of Hindu musicians were taken with the royal armies and settled in the north. Although orthodox Islam considered music illegal, the acceptance of the Sufi doctrines, in which music was an accepted means to the realization of God, enabled Muslim rulers and noblemen to extend their patronage to this art. At the courts of the Mughal emperors Akbar, Jahāngīr, and Shah Jahān, music flourished on a grand scale. Apart from Indian musicians, there were also musicians from Persia, Afghanistan, and Kashmir in the employ of these rulers; nevertheless, it appears that it was Indian music that was most favoured. Famous Indian musicians, such as Svami Haridas and Tansen, are legendary performers and innovators of this period. After the example set by Amīr Khosrow, Muslim musicians took an active interest in the performance of Indian music and added to the repertoire by inventing new ragas, talas, and musical forms, as well as new instruments.

The Muslim patronage of music was largely effective in the north of India and has had a profound influence on North Indian music. Perhaps the main result of this influence was to de-emphasize the importance of the words of the songs, which were mostly based on Hindu devotional themes. In addition, the songs had been generally composed in Sanskrit, a language that had ceased to be a medium of communication except among scholars and priests. Sanskrit songs were gradually replaced by compositions in the various dialects of Hindi, Braj Bhasha, Bhojpuri, and Dakhani, as well as in Urdu and Persian. Nevertheless, the problems of communication, in terms of both language and subject matter, were not easily reconciled.

A new approach to religion was, in any case, sweeping through India at about this time. This emphasized devotion (bhakti) as a primary means to achieving union with God, bypassing the traditional Hindu beliefs of the transmigration of the soul from body to body in the lengthy process of purification before it could achieve the Godhead. The Islamic Sufi movement was based on an approach similar to that of the bhakti movements and also gained many converts in India. A manifestation of these devotional cults was the growth of a new form of mystic-devotional poetry composed by wandering mendicants who had dedicated their lives to the realization of God. Many of these mendicants have been sanctified and are referred to as poet-saints or singer-saints, since their poems were invariably set to music. A number of devotional sects sprang up all over the country—some Muslim, some Hindu, and others merging elements from both. These sects emphasized the individual’s personal relationship with God. In their poetry, human love for God was often represented as a woman’s love for a man and, specifically, the love of the milkmaid Radha for Krishna, a popular incarnation of the Hindu god Vishnu. In the environment of the royal courts, there was a less idealistic interpretation of the word “love,” and much of the poetry, as well as the miniature painting, of the period depicts the states of experience of the lover and the beloved.

This attitude is also reflected in the musical literature of the period. From early times, both jatis and ragas in their connection with dramatic performance were described as evoking specific sentiments (rasa) and being suitable for accompanying particular dramatic events. It was this connotational aspect, rather than the technical one, that gained precedence in this period. The most popular method of classification was in terms of ragas (masculine) and their wives, called raginis, which was extended to include putras, their sons, and bharyas, the wives of the sons. The ragas were personified and associated with particular scenes, some of which were taken from Hindu mythology, while others represented aspects of the relationship between two lovers. The climax of this personification is found in the ragamala paintings, usually in a series of 36, which depict the ragas and raginis in their emotive settings.

Theoretical developments

From the middle of the 16th century, a new method of describing ragas is found in musical literature. It was also at about this time that the distinction between North and South Indian music became clearly evident. In the literature, ragas are described in terms of scales having a common ground note. These scales were called mela in the South and mela or thata in the North.

It was in the South that a complete theoretical system of melas was introduced, in the Chaturdandiprakashika (“The Illuminator of the Four Pillars of Music”), a text written in the middle of the 17th century. This system was based on the permutations of the tones and semitones, which had by this time been reduced to a basic 12 in the octave. The octave was divided into two tetrachords, or four-note sequences, C–F and G–c, and six possible tetrachord species were arranged in an order showing their relationship with each other. It will be noted in the sequence of tetrachords shown below that each lower tetrachord has an analogous upper tetrachord and that the outer notes of each are constant, whereas the inner notes change their pitch.

The list could have extended further, except that apparently no pitch distinction was made between the enharmonic pairs D–E♭♭, D♯–E♭, A–B♭♭, and A♯–B♭. (Enharmonic notes have different pitch names but sound either the same pitch or, in some tuning systems, have very slight differences in pitch.)

By utilizing all possible combinations of a lower with an upper tetrachord, 36 melas, or raga scales, were derived; a further 36 were formed by using F♯ in place of the F in the lower tetrachord. The melas were named in such a way that the first two syllables of the name, when applied in a code, gave the number of that mela in the sequence. The musician, given the number, could easily reconstruct the scale of the mela. The names of the melas were often derived from prominent ragas in those melas, with a two-syllable prefix that supplied the code numbers; for instance, the name of the mela Dhira-shankarabharana is derived from the raga Shankarabharana, the two syllables dhira giving the code number 29, which indicates a scale similar to the Western major scale, or C mode. The Caturdandiprakashika acknowledges the theoretical nature of its analytical system and mentions clearly that only 19 of the possible 72 melas were in use at the time that the text was written.

Although North Indian texts also describe ragas in terms of melas or thatas, there is no attempt to arrange them systematically. In the Ragatarangini (“The River of Raga”), probably of the 16th century, 12 melas are mentioned:

Although it appears from the description of saranga and megha melas that enharmonic intervals were used, there is good reason to believe that the E♯ and A♯ in the two melas really represent their chromatic counterparts, F and B♭, and that F and F♯ (and B and B♭) do not appear in sequence. The A⁺ in the mela purava is said to be raised by one shruti. The description of the ragas in these melas shows that the North Indian system was by this time also based on 12 semitones.