Lecture 16

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[00:00:01][music] [music] Uh welcome friends again uh [gasps and sighs] to this uh second part of the lit uh the lecture what we were continuing on medival Indian literature part second uh now in this uh part we will discuss the Mughal period translation recreations and historical writings literature of paintings and music because since uh medival period is full of recreational activities apart from the literary activities it so happened that apart from the creative works the literature was composed on the same titles on the same genre like paintings uh uh were the part of the artist but uh uh they found place in the uh works of poetry and pros also. So uh you can say that a pictorial method was used. Hamza Nama is considered as uh uh the first of its kind where we find along with the narrations a number of miniature paintings. It is an illustrated manuscript based on the Persian rural literature of the adventures of Amir Hamza. Amamir Hamza is a personality in the Islamic history.

[00:01:34]And uh here you can see the paintings or the pictures miniatures of Mughal paintings on the pages of the story of Amir Hamza. Alongside the description you find the paintings or the pictures.

[00:01:47]He project uh was his project was a laboratory for the development of the Mgal miniature painting style. It was directed by Iranian artist Mir Syad Ali and Huaja Abdul Samud blending Indian Persian and later European Vanessa art.

[00:02:04]So modernday comics are on the pattern of this. So it was the earlier uh version of the comics. You can see that along with the story the pictures are there. Another picture on your screen from the Hamza Nama. Uh the work is uh notable for its size consisting of 1,400 large paintings on cloth which uh would have been used for popular storytelling performances. Then it is Mughal album beginning of the tradition of pictorial narrations.

[00:02:35]uh later pictures used in the books. It was the Bhhamsa Nama was the one of the earliest book but later on almost in all the translation versions these pictures were used alongside the narrations. Some of them were Anvare Suheli uh Sadi Mughal copy uh uh Sadiq was the artist who contributed to this uh uh uh uh book Anvoare Sui. It is actually the translation of Punchantra.

[00:03:01]Then Ashika in 1568 from Akbar's imperial artists such as Amir Saiyadali or Abdul Samad contributed pictures to Ashika. Then Khandan Tamurya uh the paintings were painted by Akbar's imperial workshops produced around 1577 and so on. Then tuti nama tales of a parrot mir sayyadali huaja abdu sammed and then akbar nama by abul fazal. It is one of the important uh uh court uh chronicles of akbar. Basavan daswant mukund mskina faruk goardhan these were the renowned painters of the mughal courts they contributed uh to create the pictures for a nama. Then Baharistan of Jami. Jami was one of the important Persian poets. His book Baharistan also uh got painted by artist of Akbar's workshop. Then Babar Nama this is the biography of autobiography of Zerudin Baba. Mir sayyadali and Abdul Samad the court painters of Akbar and Babar and Hayu also they contributed it. Then Diwanis is another uh Persian poet from Persia.

[00:04:14]illustrations by various moguls and safavid painters and so on.

[00:04:19]Another important contribution during the time of Akbar was the establishment of a house of translation on the pattern of what you see in 8th century. We have already discussed about the battle hikma that was established by the uh mammoon's khalifa in Baghdad where uh the scholars from different parts nook and corners of the word they used to assemble and they used to involve in the religious and spiritual discussions. Translation works also uh uh were done in Bethl Hikma.

[00:04:51]Many of the Indian uh Sanskrit uh uh uh books or uh great works were translated in Bethulhikma. On the same pattern, Akbar also established his own house of translation at Fatipuriki that is called the Maktap Khana by Emperor Akbar. A major state initiative uh established around 1574 at his new capital of Fatipur Sikri. And uh here you can see on your screen there's a picture of uh uh the Maktap Khana and uh uh some of the translation works on uh on your screen is there. Uh it was a systematic effort to translate significant works from Sanskrit, Arabic and other languages into Persian uh by translating sacred text and histories of Hindus Akbar saw to bridge the cultural and religious divide within his empire. So two pictures uh uh from the translation works are on your screen. This effort was part of Akbar's broader policy of Suhul that is universal peace that was the on the same principle what he uh was acquainted with Indian traditions and culture was Kotumam. So on the same pattern he also wanted to bring together the spiritual unity and that's why he started the translations of the uh original Sanskrit text and scripture so that uh Hindus and Muslims and Christians and whatever Buddhists and gans they may come together with another and they will live peacefully and amicably.

[00:06:24]For that purpose he introduced his idea of Sleekul and he intended to foster a tolerant composite intellectual culture within the Mughal Empire. Then major translation works uh done uh during this period or in the u uh house of translation. Uh Mahabharata the title in Persian title was Rasma Nama with pictures a team of scholars including Fezi Mullah Abdul Kadir Badayuni and Nakib Khan Ramayana was translated by the same title by Mullah Abdul Kadir Badayuni.

[00:07:00]Uh on your screen there is some picture from the translation of Ramayana uh from the Rasma Nama leaf of Rasma Nama is there. Ra nama is a translation of Mahabharata. Then Yogashishta uh the title of this is the Yogasht. Yeah. Yog Vashish you may say Nisamudin panipati atarvida was translated by the same title Ibrahim Sar Hindi. Lilawati uh was the ancient Indian mathematical uh treatise by Bhaskar and it was translated by uh Fzi supervised by Abdul Abdul Fazal. Then Punch Tantra was translated by the two titles. One is Anoari Seli and another is Ayar Danish.

[00:07:44]Uh Moolah Hussein wise translated by the title Anari Seli and Abul Fuzel translated by the title Ayar Danish.

[00:07:53]Then Raj Tarangini was translated in Sanskrit. Uh then Molana Sha Muhammad uh Shahabadi he translated Raj Tarangi.

[00:08:02]That was the history of Kashmir.

[00:08:05]And then Tuzuk Bababri Baba Nama that was uh originally written by Zaruin Baba himself in the Turkish language. It was translated into uh Persian uh by Abdul Rahim Khan. Then u uh most important books of the Mughal period were uh those translated by Dharashuku that is the opanishads. 52 opanish were translated by the title Sriakbar and another book Majal Bahin on the conglomeration of the two spiritual uh literature or spiritual culture that is one from Vanta and another from the Islamic Sufism.

[00:08:43]Dharashiko the Mughal prince. Credit goes to that person. And uh uh uh some specific books of this time because this is uh this this medival period during the Mughal and Dilli Sultanat period.

[00:08:57]Most of the books are from the Mughal periods from ancient Indian traditions.

[00:09:02]Many books you will find I uh think that you will be astonished to find that these books were composed during Mughal periods and they their subjects are very specific. For example, Rasabumi author is Chaju Shastri and period is Orurange Sin. Uh its content is musical manual dealing with Raas and their expressions.

[00:09:24]Then uh Siddhantas Saraswati. Uh the the author is Munir Narima Shajahas time during the Shajahas time in 17th century. Its content is philosophical commentary on Sanskrit logic and metaphysics. It shows imperial support to Sanskrit learning even in Persian age. Then another is Raspaladum.

[00:09:46]Uh the its writer is Chaju Shastri during 17th century. It contains the detailed musicological treatise written for Orurange. Uh it describes Raa forms performance rules and aesthetic principles. Uh Orurange himself was a uh a very good wina player. he was interested in the music but because of some political reasons he uh could not continue it in the court. So because political boundaries, political uh uh description of the orang is entirely different from that of the period of uh uh that uh that era where these books are being composed uh uh not inside the court but in the regional areas or outside the court. Many people were contributing to the music because Orurange put a ban on the musics in order to preserve the musics and the raas.

[00:10:42]The largest number of books on the music were composed during the period of Orurange. So uh it should not be uh there should not be a confusion that Orurange himself patronized those books rather it was the situation of the age that's why these books we find the number of books in uh on music on the subject of music in a large number during his period. So that's one of the reasons. Now Tufatul Hind Mira oranges during Orurange in 17th century Persian encyclopedia on Indian knowledge system sciences arts music and philosophy. So this is wonderful book. uh then uh to Alam Giri uh Bhim Sin Burhan Puri many uh writers also from the different religion apart from uh uh the Muslim writers scholars many writers from the Brahinss from the kayas and from uh some other uh religious practices. They learned Persian and they were the greatest scholars of Persian and then they composed these marvelous masterpieces. One of them was the bhims sax or bhim kaya bhan priuri whatever you call these all are three the names of that person who composed to alamgiri uh historical record of orang's administration and wars important source on mgal state craft and culture then another is the opharam the author is gangada uh he was in the golkunda code during the reign of ibrahim kutuba because some regional kingdoms were also contributing to uh the composition of such marvelous literature. So this is another uh book on musical work dedicated to his royal patterns. It reflects Dean's hybrid Hindu Muslim music transition or music traditions.

[00:12:31]Then Padmarag by uh Vidyharak Kavi Vidyadhar Kabi that was very important book uh during the reign of Sultan Hussein Shashki in 15th century in Jonpur and it is another book on musical and poetic compositions and praise of divine love uh in early fusion of bi and Persian artistic sensibility. This book is very important. Then Kitab Noras is another book uh during the time of Ibrahim Adil Shai uh he was the sultan of Bij Japur. The period is the 16th and 17th century. It is another book on Persian DNI treatise on music and poetry blending nine ras with Sufi thought. You find the interesting subject of these books are there on which uh the great compositions are available in medival India. So uh they contain the devotional songs to both Hindu deities and Sufi saints symbol of Dekan's composite culture. Some other specific books would include the Raa uh Raa vibod author is Pundarika Vitala and the period is Akbar's court during 16th century. The content is comprehensive work on Raa Raini classification. Then uh its certain futures are early manual for Hindustani music structure link theory with performance. Then another book is the Swar Kalanidi. [snorts] Uh the writer is Ramata Raya dynasty during uh Vijayagar Empire around 1550s Christian era. It is a treatise on Indian classical music and raa theory from South India. Then another book is the kavatakatwa bhagati swami is the author of this book shajaha's court he was a a court poet of shajaha text on Indian poetics and aesthetic principles it continued development of classical sanskrit poetics then siddhant servas survab another book is by munir narimha or munis nursing period is another shajahas again shajahas period uh 17th century And it's a Sanskrit ties on logic and uh and metaphysics. It illustrates the uh survival of Sanskrit philosophical tradition under Mgal patronage. So these are the certain masterpieces works. Some other uh works are also the list is very long but I I can't help myself to tell you the vast treasure of Indian knowledge traditions during medival period. So one of them is uh also Amukt Vishaya uh by uh Pandit Raj of Jiangir's court uh early 17th century. It is a works on the Vic rituals on interpretation. It shows the imperial respect for orthodox Vic learning.

[00:15:19]Another is uh uh Chitraari Samanda that is by again the Panditra of Jagir's court uh during the reign of Jagir. It is a treatise on naya and logic schools of philosophy that is of Indian philosophy. Na philosophy represents uh it represents a continuity of Sanskrit reasoning in Mughal academies. Then Kisan Nalodan by Fzi. He was the poet laurate of Akbar during 1500 AD. It is a Persian poetic adaptation of the Nal Damyanti story from Mahabharata. It's a model of Indo-Persian romantic and ethical poetry. Then lielawati again we have already discussed it is by bhaskarachara and it was again translated by uh uh by uh in the mughal court uh uh mathematics translated into persian. It introduced Indian mathematical reasoning uh to mughal scholars. Then uh another very interesting and astonishing uh book written by Dharashuko. Apart from his contribution to the opanishas translation, he also translated the Ramayand in Persian language by the title Nazushtar uh in 17th century. Tulsias he translated the Tulsias Ramand um by the title this in in the poetic form. On your screen the pictures are there. It is translated in verse form and uh you may see first published in the year 1989 by Munchi Chiradin at Sirajudin press Rahal Pindi but he uh composed or he translated in 17th century Dharashiko the peculiar thing of this book is this Nazushtar is that it's every page begins with uh the name of word bismillahman in the name of God. Normally this is the tradition of the Quran that each chapter of each chapter of Quran begins with bismillah Raman. So Dharashuko applies the same principle to the to the Ramayana because it is the level of his reverence to the book to this great book and his respect for the personality of Lord Rama because he believed in that Tulsias Ramcharit Manas established the uh uh the world Marada Pushotam Ram. it was not there in Balmiki's Ramayan. So with the same intensity, with the same reverence, with the same respect, he also composed the uh Nazmushtar and he is starting each page with uh the name of God and you can have a glimpse on your screen. It is given if you can just zoom the screen, you may read it out.

[00:18:04]Visimarism is written on in the very beginning of this chapter and this book is again on the same pattern of Mughal pictographic methods. Some pictures are also there on your screen. You can see that uh uh Hanuman Gi uh reached to uh meet uh the Sitha and he giving the rings of Lord Rama to Sitha. So this picture is uh depicted and on the uh pages of this uh Nazmushtar. So this is one of the marvels of medival period.

[00:18:33]Then other important works in Persian language historioggraphy is one of the best genre in medieval period. Zaudin Berni describes it in detail in his book Tariq Ferro Shahi. Historioggraphy is one of the very important contribution of this era and Tarik Ferro Shahi was written by the two people one is Zain Berni another is Shams Siraj Aif. So uh both the writers uh are the uh writing the chronicles of from Delhi Sultna to the Mughal period. Initially the biography of prophet of Islam and his successors were the subject matter of history but later it was replaced with the socioeconomic and and and political descriptions of the contemporary society. So if you see that Minhaju Siraj uh the scholar uh in the court of Sultan Alamash he started writing the history but what was the content at that time in Minina Minu Siraj in Tapkat Nasiri he starts uh the history with the description of Adam and he reaches to the Dilli Sultanat up to the age of Sultan Alamsh. So it was the tradition in earlier history writings. But now in this medival period the scenario changes. Arab way of history writing with chain of evidences was replaced with Persian renaissance that is biographies of sultans and emperors and the chronologies. Um uh they took place in and the earlier system of the chains of evidences of the Islamic histories and the histories of the prophets. These were replaced by the chronologies of the emperors in medieval India. So a number of historical chronicles were written that give detailed information about contemporary art, sciences, technology and administrative innovations. And on the screen you may uh have a glimpse of the Mughal Karanas. They were also the part of uh the Mughal histories. You find the evidences of these Mughal Karanas. The very important commercial development and innovations during this period. So Mughal factories and consumers goods were the specific developments of the periods and economic knowledge and you find the evidences in these uh historical chronologies.

[00:20:47]So some certain features of uh medival historioggraphy would include historically consciousness developed then royal patronage was given to the uh historians. Autobiographical traditions flourished then language was basically Persian remained the chief language of historical writing. Obviously it was the court language. Then chronological and event-based writings were there. Dates were mentioned. Then use of official records for gazetiers, chronologic uh uh chronicles and the lands and grants they were all recorded. Day-to-day uh activity of the government and the rulers and the local rulers were uh uh uh recorded.

[00:21:30]So the tradition of official records is started in a new way. Then court centered perspectives. Most of the writers used to write the eulogy of the kings and day-to-day activities of the courts. Then rise of non-official historians was also another important uh uh uh characteristic of uh medival historioggraphy that educated individuals also begin writing independent and analytical accounts apart from the code writers because there could be biasness on the part of the code writers because they uh uh uh were writing only in praise of the kings and emperors but some writers out of the court were also uh uh writing and recording ing those aspects which were not uh recorded by the courtiers. Like during the time of Shajaha for example uh everyone was praising the construction of Taj Mahel but during the same time the uh uh uh the general public or general masses uh were suffering uh uh due to the uh widespread uh uh you see that epidemics or uh drought was there people were suffering uh the various diseases due to that 17 years were spent uh on the construction of Taj as Mahel alongside uh uh the same miseries of the people. So these things were recorded by the individual uh histo history uh historians apart from the court histori. So that was a particular characteristic.

[00:23:01]Then mixture of Indo-Persian cultural elements that was very important aspect that apart from the Indian characters some Persian style was also introduced.

[00:23:11]Then moral and religious interpretation was another very important and pecular characteristics of Mughal historioggraphy that they also manipulated the uh uh uh religious description.

[00:23:24]For example, in the two battles, sometimes we find uh the words like Lashkar Kafir and Lashkar Islam. Even if both the uh armies belong to the religion of Islam, but Mughal his uh historians depict the army of his own king as the Lashkari Islam and the army of the opponent even if his religion is Islam but army of the opponent is described as a Lashkar Kafir. The same thing happened when Baba invaded India.

[00:23:56]Uh the opponent was Ibrahim Lodi and Ibrahim Lodi was also a Muslim king and Baba was also a Muslim king but Baba told Ibrahim Odi to to his army that we are in in in jihad and jihad is according to the Islamic rules against the uh people who are not on the path of Islam. So in that way you see that the words and the terminology are manipulated on the religious line and they uh historians also manipulated the religious terminology. So this is one of the pecular characters to understand the contemporary situations that in every every era many kings and rulers whatever religion they are following whether they are with the purpose of their patronage or their uh propagation or with the political uh purposes they are utilizing the religion that is to be considered because history is always to learn from the past mistakes so that our our future of a present may not be disturbing. That is one of the aspects of the Mal Mughal historioggraphy. Uh mixture of Indopian cultural elements then moral and religious interpretations and critical approach emerging then scientific and rational outlook. So these are the some features of medival historiography.

[00:25:15]During the positive of time we cannot go into the detailed aspect but some selective works of history are equally important to understand that era.

[00:25:27]Fahi by Zaudin Berni. Then Baba Nama by Zahiruin Baba Jagiri Akbar Nama by Abdul Hamid Laori. Then Alamir Nama Mira Muhammad Kazim and then another is there by Abdul Kadiri then Jahagiri then.

[00:25:51]So these are the books which will provide you an immense record and chronology of that period where uh you may find the evidences of science and technology even administration economic commercial activities and so on. These are all the authentic sources.

[00:26:08]Then some Persian writings across the religion. They are equally important because uh uh uh it was not so that Persian and Arabic was only the language of a particular religion. Rather Persian was the court language and Arabic was the language of the religion of Islam.

[00:26:26]But many books were also translated uh from Sanskrit to Arabic also. uh uh so that's why many people learned the Persian the court language and they also found the uh the highest post in the Mughal courts and they also contributed and they played [clears throat] uh a very important role in preserving and creating the uh knowledge traditions of that time and today uh we have these names on your screen also Chandra Bhan Brahman was one of the finest scholars of Mgal period by cast he was a Brahman But he was the court secretary to Shajaha. Chahar Chaman is the monumental work by Chandrabhan Brahman. Then Gidhar Das he was a kaest and but he was the poet translator to Jahagir. He versified Persian adaptation of the Ramayana. Then Banwali Das Wii he was a Hindu poet associated of Dharashuko circle.

[00:27:23]Dharashiko established his own circle where uh uh he was involved with many pundits of banaras, many uh uh saints and Baba Lalas was his guru obviously he also learned Sanskrit and he always uh used to uh keep himself involved in such scholarly discussions. So uh giraas manwali das wi they were all in the dharako circle. Then Miraa Manohar Gowami uh he was a Rajput novel. He was a court poet also. He composed a Dwan and Masnavi in Persian language. Then Anand Ram Muklas he's a very great name of Mughal period. He was a Hindu kaist poet. He was a he uh composed a pros works uh including uh Mirat alistella lexographic poetic phrases. Then uh Lala Amanat Amanat Hindu Kaya tradition he belonged to Hindu Kais tradition and he was a Persian poet and author. Uh Jalwa is Zat is the book what he composed and poetic works in Persians. Then Jaswant Reunshi he was also a ka from Lahore and then Munchi he was a Munchchi and uh he composed the some Persian pros works and short lyrical dwan. Some other names would also include that sahibram kamush he was a munchi and large dwan like kasidas gazal masnavis he all contributed it then raja tomal a very famous name during the akbar's period he was a kay and he was the finance minister to akbar one of the navatanas of Akbar's he translations uh his translations of bhagat puran are very important and some other translations then laala take chand bahar Uh he was a lexographer. uh Bahare Ajam he composed then uh Binda Bandas Hosgu then Bhai Nandal Ishwadas Nagar then Bhim this uh Ishwadas Nagar is very important for uh in Orurange's court he was residing was a chronicler of Orang's era and he composed very important book Futuhhat Alamiri it is very authentic account contemporary account of Orang's reign So if you just have a confusion that or orang z orang z's personal accounts are being composed by Ishwar das nagar what is a combination if from today's point of view if you if you assume it we cannot even believe that orang could believe in a person of opposite religion and he uh could give a responsibility to record such an important content futamiri futuhhat means the course the chronicles because Arang believed in those uh the scholarship of the people apart whatever religion you belong to so that's why it's very important to go into the history with an unbiased approach that's very important that's why I'm giving you these uh examples then Bhim Singh Burhanpuri a Hindu soldier uh he was a news writer for oranges again another example noskai nokay del kusha He is the memoir or the history of the oranges period. Then Sujan Ray Bhari he he belonged to the Katri cast. He was a court official and compiler Kasat Tawarik and Kulasat Insha again in the Oranges courts. So these three people ishwar dash nagar bhims sakena and the sjanay bandari were almost the most important and faithful people on the part of because just because of their scholarships not because of their religion. So u these are some sources and suggested readings.

[00:31:14]You may go deeper and deeper into the medival period because u it is not possible to give uh to give the uh account of 800 years just within 25 to 30 minutes. So these are some uh just examples and glimpses what have I have collected and gave you for your understanding. you should go uh uh through the authentic sources into the knowledge traditions of medieval India.

[00:31:42]So wish you all the best. I just uh wind up with these beautiful lines of Shah Rukh Khan. Success is not a good teacher. Failure makes you humble. Thank you very much. See you in the next lecture. God bless you. Take care.

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