J.P.H.S., Vol. LXVII, Nos. 1 & 2 85
SOCIETY, CULTURE AND INTER COMMUNAL HARMONY DURING THE NAWAB PERIOD (1727-1739) IN BENGAL
DR. SHOWKET ARA BEGUM Associate Professor Department of History, University of Chittagong, Chittagong, Bangladesh. E-mail: Roshny Cu
It was a diverse society during the reign of Nawabs, consisting of people belonging to different religion, caste or creed. Murshid Quli Khan shifted the dewani from Dhaka to Murshidabad resulting in the transfer of the entire secretariat and court staff to the new place. Later when he was appointed Subahder of Bengal, Murshidabad was declared as the capital of Bengal. Immediately after the shifting of the capital, the whole royal staff, state officials and members of elite society settled down in Murshidabad. People from all walks of life thronged there for livelihood. Murshidabad, during the Nawabi period, turned into a rendezvous for people belonging to different sections of society. This tradition continued during the reign of Nawab Shujauddin Mohammad Khan (the successor of Nawab Murshid Quli Khan). Since hardly any objective material is available on the social history of Bengal during middle age, it is difficult to properly assess the social system prevailing during the reign of Nawab Shujauddin. Most of the eighteenth century sources of information are in Persian language including Siyar-ul-Mutakkherin by Ghulam Hossain Tabatabai, Riaz-us-salatin by Ghulam Hossain Salim, and Tarikh-i-Bangalah by Salimullah, Awal-e-Mahabbat Jang by Yousuf Ali and Muzaffarnamah by Karam Ali. Besides taking up help from history written in Pertsian language, 86 Society, culture and ...
historians rely on coins and stone in scriptions for further information. These sources provide brief description of socio-political history, judiciary and administrative system of the period. Interestingly, Bengali literature of middle age is considered as an important source of history that gives a vivid account of the contemporary society and culture. Both the Hindu and the Muslim writers depicted the social system in their literary works. Modern researchers on Bengal history worked on the social system of Nawab period but the mention of social system during the reign of Shujauddin is very insufficient and insignificant. Different aspects of the then society are vividly exposed in ‘Bengal Deshoki Gazal’ by Nihal, a jainist poet, who wrote in the third decade of the 18th century. Having consulted the aforementioned sources, this article aims at giving a look on the social system during Nawab Shujauddin’s reign and examining the Hindu-Muslim relationship during the period. In the history of Bengal, the first quarter of the eighteenth century is an interesting period. But no significant event took place in Bengal society before Plassey. Abdul Karim opines that “In Bengal such epoch-making events took place in the 13th century when Islam was introduced and in the 16th century when the great reformer Chaitanya Deva started the Vaishnava movement.”1 Here we can say that Murshid Quli Khan’s and Shujauddin’s period did not witness any such noticeable event rather saw a continuation of the social life of the past. It was a feudal society during the Nawabi period. In Bengal, a Muslim ruler has an important and responsible role to perform towards the society. His primary duty is to protect the society and promote its welfare and prosperity. He is to be a protector and guardian of the society.The society consisted of Hindus and the Muslims both. Besides, there were many other classes in the society. The Hindus also recognized this social position of the Muslim ruler. Again, the non-Muslims often approached Muslim rulers to settle their religious disputes. Both the Muslim and the Hindus sought their protection and accepted his guardianship as well.2 Religion has a vast and wide ranging role in the constitution of a society. Religion and spiritual life, beliefs and rituals play a significant role in the establishment of a social structure. The structure of the Muslim society of Bengal in the first half of the eighteenth century differs than that of the Hindus. The credit of establishing a society based on justice and equality in Bengal goes to Islam. Consequently, the Muslim society in Bengal is structurally different from the Hindu society.3 Muslim rulers of Bengal provided equal opportunities and facilities J.P.H.S., Vol. LXVII, Nos. 1 & 2 87 to Hindus as they did to the Muslims in agriculture, trade and industry as well as in government service. They promoted the prosperity of non-Muslims and ensured their progress and advancement in every field. For this reason, a large number of Hindus occupied high and responsible offices in the government. The Muslim ruler was the focal personality of the Muslim society with important responsibilities to perform for the peace, solidarity and progress of the Muslim community. The private and public life of the Nawab also had bearing on the society of his time. The nobility and upper class of people imitated his living style, cultures, etiquettes, manners and behaviour and the people in general were influenced by his qualities of character, religious devotion and benevolent works. His life style formed the patterns of the society and shaped the social behaviour of various classes of people. Indeed it set the tone of the society in general.4 Having won the Subahdari of Bengal, Bihar and Orissa, Nawab Shujauddin Muhammad Khan focused attention on establishing peace and discipline in his state. He was keen to enhance internal income so that revenues due to the Emperor may be sent regularly. Shujauddin’s regime of a decade was not any exception to the social scenario of the 18th century. During this period, no epoch-making event took place that could lead to any change. Conventions of caste and creed, conservative and orthodox traditions along with superistition were prevalent in rural life. Muslims were divided into two sects Shiah and Sunni while the Hindu sects were Brahmin and Shudra. Most of the Nawabs in Bengal belonged to Shiah sect. Shujauddin would appoint the Shiahs to higher positions who hailed from Persia.5 A pretty good number of learned and accomplished Shiah personalities would come to the Darbar of Nawab Shujauddin and Nawab Alivardi Khan, says Ghulam Hossain Tabatabai in his books.Since Murshidabad and Kasimbazar were the prime business hubs, traders and bankers of all castes and creeds would turn-up there. Consequently, a group of neo-Zamindars and the middle class emerged. Subsequently, Murshidabad developed into an important city of Bengal. A large number of people from Delhi and its neighbouring areas took refuge in Bengal following the invasion of Nadir Shah during the reign of Shujauddin. Modern historian Shusil Chowdhury terms Murshidabad society during the Nawab period as ‘Cosmopolitan’.6 It’s an unlikely event that people from various caste, creed, race and belief gathered there. Through their interaction and exchange, a new cross-cultural society came into being, because, Nawabs in Murshidabad 88 Society, culture and ...
were generous and tolerant to all beliefs, caste and creeds.7 Social scientists mark the social structure of the early 18th century as pyramidal that may be figured out in the following way:8
Nawab
Influencial Aristocracy of Bengal High ranking royal staff, Army commanders, ministers The Zamindars Land Lords, prominent merchants, bankers
The mass, peasants, artisans, craftsman ordinary soldiers, labourers and professionals
Hindu-Muslim relations during Nawab period were vertically opposite i.e, the ruler and the ruled. Poets of each group devoted themselves to highlight the supremacy of their own religion. Poet of Chaitanna Mangala Joyananda notes “Brahmin (Hindu) and Jobon (Muslim) are in conflict for eras.”9 Hindu priest, Muslim mowlana and other religious personalities of different beliefs were respectable community in the Murshidabad society. They all were equally welcomed and privileged by Nawabs in Murshidabad.10 We find in Bengali literature stories based on atrocities or accesses by Muslims on Hindus during the Muslim rule. In all literary works from ‘Padmapuran’ by poet Bijoy Gupta of 15th century to ‘Annadamongal’ by poet Bharatchandra of 18th century, oppression on the Hindus by the Muslims is somewhat part of literary output.11 The situation, however, changed during Nawab period. During his reign Shujauddin Muhammad Khan, Nawab in Bengal, would treat both the Hindus and the Muslims J.P.H.S., Vol. LXVII, Nos. 1 & 2 89 equally. His four-member advisory council consisted of two Hindus (Roy Royan Alamchand and Jagat Seth) and two Muslims (Haji Ahmad and Alivardi Khan). So, we may come to the conclusion that the stories about Muslim accesses as portrayed in Bengali literature are far from reality as far as the regime of Shujauddin is concerned. A salient feature of his regim is that Shujauddin appointed a good number of merchants in his administration to ensure economic and financial stability during his regime.12 Hindus would get higher positions in the government since the time of Murshid Quli Khan, the predecessor of Shujauddin Muhammad Khan. Hindus were mostly appointed in the Dewani division since Muslims placed earlier on these positions were found incompetent and corrupt. This policy adopted by Murshid Quli Khan was keenly followed by his successor Nawab Shujauddin.13 This approach manifests the tolerance and mature diplomatic sense of the Nawabs. Besides the revenue division, Hindus would get posted in the land and sea office as well.14 There are scanty allegations that Murshid Quli Khan would oppress the Hindus, but no such criticism is found about Shujauddin. Murshid Quli Khan was very strict in realizing revenues. He would imprison the Zamindars at the court at in the “Chehel Satun” in Murshidabad, who would fail to pay the revenues.The prisoners were deprived of food and even toilet facility. The cruel conduct of Nazir Ahmad, chief associate of Murshid Quli Khan, added to the pains of the prisoners. In short, Zamindars during the Murshid Quli Khan’s regime were rigidly controlled.15 There is enough evidence to suugest that along with Muslims, the Hindus were closely associated with the administrative affairs through-out the Nawab period. Historian N.K. Sinha says,“grossly two-thirds Zamindars and maximum Talukders were Hindus.16 Hindus had the titles of Dastider, Sarkar, Bakshi, Kanungo, Chaklader, Laskar, Tarafdar, Halder, Khan etc. during the regime of Nawab Murshid Quli khan, Nawab Shujauddin Muhammad Khan and Nawab Alivardi Khan. A new Hindu aristocracy emerged at this time with the tittle Raja and Maharaja. Professor Jon R maclen notes,“The most powerful Hindu Zamindars of mid and late eighteenth century Bengal acquired the bulk of their estates under Murshid Quli Khan. These estates were so large that when Shujauddin, Murshid Quli’s son-in-law and successor, concluded a new settlement in 1728, he reorganized Bengal’s fiscal divisions around these Zaminders.”17 During Shujauddin’s regime, his son Sarfaraz Khan was a nominal Dewan while deputy Dewan would shoulder the prime responsibility of 90 Society, culture and ...
revenue administration. Hindu tycoon like Jagat Seth gradually took the control over the Darbar of Nawab. Krishan Prasad, assistant to Haji Ahmad, would negotiate with the English Fort at Kasimbazar on different important issues. Haji would value the opinion his secretary Shital Das. Eventually, the Hindus enjoyed considerable influence in the socio-eco-political affairs of the sate.18 Hindus appointed in the high positions include Alamchand as the Dewan with the tittle of Rairayan, Joshabanta Ray as the Deawn of Jahangirnagar, Baydha Rajballav as the Peskar to Murad Ali Khan, Chintaman Das as the Dewan of Patna, and Nanda Lal as the Naib Subahdar of Patna etc.19 Under Shujauddin’s reign Bengal launched an era of secularism as important positions were given to the Hindus. The influence of the Hindu community just increased during Alivardi Khan’s regime, the successor of Shujauddin Khan. Hindus were much loyal to him and extended their all out co-operation to ensure stability, development and advancement of the country. Hindu personalities who contributed during the regime of Alivardi Khan may be named as Gankeeram, Durlavram, Darpa Narayan, Kiritichand, Umid Ray, Biru Datta, Ramram Shingh, Gokul Chand and many more are mentionable.20 Under the patronization of the Nawabs, the Hindus were more influencial than the Muslims in the industry, business and trade and socio-economic affairs of Bengal.21 For example, in the business dealings during the period 1736-1740, between English East India and fifty two businessmen from Kalkata, twenty five businessmen from Kasimbazar and twelve businessmen from Dacca included only two Muslim businessmen.22 Needless to mention, there was a tug-of-war or conflict among the influencial groups over winning the power and position but the common people from the Hindu or Muslim community continued to form the basis of a friendly, loving and carring society. In other words, communal harmony prevailed among the grass roots level. Bengali literature of middle age portrays the communal peace, tolerance and camaraderie among these two communities. Whether the Muslims envied Hindus’ enjoying the higher government positions. In fact, this tradition had its orgin during the Sultanate period and Shamsuddin Iliyas Shah was credited for this approach and his successors just carried this tradition on.This tradition rolled down to the Hossain Shahi period as well. So, Muslims witnessed that the rulers of Bengal picked up the Hindus for higher position of administration considering their capability and commitment. Slavetrade began in Bengal in the 18th century on a large scale. J.P.H.S., Vol. LXVII, Nos. 1 & 2 91
‘Rehela’ a travelague by Ibn Batuta, says slave trade had been afoot in Bengal since 14th century. Ibn Batuta himself purchased a beautiful slave lady ‘Ashura’ for 7 tk. He witnessed the sale of a male slave by a Moroccan at 14 tk.23 His statement was endorsed by WW. Hunter. ‘Slave trade was in vogue in Bengal since ancient period’, he says. But its nature was not much harsher. Rather they were sort of ‘Bonded Labour’24 he adds. Influential Zamindars would maintain the slaves. Male slaves were primely served as domestic help, caretaker, gardener, bearer etc. while female slaves were assigned various domestic chores inside house. The English, the French and the Dutch would keep slaves.But there was a marked difference between Bengal slaves and European slaves. Slaves of Bengal would enjoy freedom in a limited boundary25 while the slaves from Greece, Rome or America could not move around freely, get marry or rear children. Bengal slaves would be exported to different colonies of Europe. Being loyal, peace loving and laborious, Bengal slaves were always in demand.26 Murshidabad was densely populated. It had been the rendezvous of the elite and the pundits. In poetic language, (original text in ancient and archaic Bengali is given below)
“Kaiyostho bibidho jati dekhe rojgari Bene moni gondhosona kashari shakari Goala tamuli tili tati malakar Napit barui kuri kamar kumar Agori proviti ar nagli jotek Jugi chasha dhoba chacha koibarta onek Sekra chutar nurhi dhobha jele gurhi Charal bagdi hari dom muchi shurhi Kurmi koronga pod kopali tiyor Kol Kolu baedh bede mali bajikar.”27
The central idea of this poem is as mention here under: Bharatchandra in ‘Annada Mongal’ depicts a pen picture of a communal harmony comprising people from all walks of life including Goldsmith, Blacksmith, Potter, Milkman,Weaver, Berber, tiller, Washerman, Fisherman, Carpenter, Cobbler, Corpse, Drug seller, Hunter, Snack Charmer, Magician, Gardener . The aristocrates and the people would live in harmony. In fact, that society was a unique admixture of heterogenous caste, creed, culture 92 Society, culture and ...
and beliefs. The arrival of European merchants brought about a asocio-economic change in Bengal resulting in the emergence of a cross-cultural society. Devotion to music and dance was a salient feature of social life in the 18th century in Bengal. Open and mixed culture prevailed during this period. Unlike Nawab Murshid Quli Khan and Alivardi Khan, Nawab Shujauddin Muhammad Khan was inclined to cultural affairs. Both Murshid Quli and Alivardi Khan were practicing Muslims. Shujauddin’s court was more ostentatious than that of other Nawabs. His Darbar at Murshidabad was frequently visited by reputed contemporary musicians, band masters and dancers.28 The love for music and tune among the people during Nawab regime is really diversified. Kamal Banerjee in his article entitled ‘Music tradition in Murshidabad’ mentions how music would enchant the performers and the listeners, “In those days music performances would continue for 24 hours consecutively or more. Even it continued for successive three days sometimes. An exclusive genre of music and dance developed that might be termed as Murshidabadi style.”29 Such a change in culture is not seen in any other period, says Riaz-us-Salatin. “The commoners of Murshidabad, through the good office of Nawabs, got oppourtunity to interact and communicate with the people from Northern India i.e. Delhi and it helped them in being groomed in manners, looks, etiquette and many other everyday affairs. This positive change is not seen in other parts of Bengal.”30 New Year, Eid-e-Miladunnabi, Eid-ul-Fitr, Eid-ul-Adha etc. festivals were observed in royal fashion during the reign of Shujauddin. Nawab would wear silk garments studded with costly pearl, crown, adorned with Ziga and he would ride on golden howda made of silk-cloth canope and fringed palki.31 He would wave his hands to exchange greetings with the common people. The grandeur of the whole affair was unthought of and beyond description. The infantry and the cavalry would accompany the Nawab in the procession.32 The mind set of the people in the 18th century was rather parochial. Shujauddin would patronize the people so that they may get rid of this parochial outlook. Every year Shujauddin would invite his learned employees and accord them a reception regularly. He was generous and respectful to the religious and righteous people. As a judge he was immensely popular. Even poor plaintiff would expect to stand before him with dignity. The story goes that even a sparrow, chased by a hawk, would rush to the Nawab anticipating a safe J.P.H.S., Vol. LXVII, Nos. 1 & 2 93 refuge with him. Shujauddins’ subjects had an impression that they had been in the reign of Nausherwan.33 Above mentioned statements may sound exaggerated to some extent but it was not all baseless. Historians of middleage had no negative opinion of Shujauddin. He was the man even to give the devil his due and he always censured the evils. In Riaz-us-salatin Ghulam Hossain Salim says, “It was the principle of the Nawabs of Bengal from Murshid Quli Khan to Alivardi to invite the elites to Murshidabad from home and abroad.34 So Murshidabad had always glittered with the frequent presence of numerous learned and aristocrate personalities. Acomplished individuals coming from any place would get daily allowance and befitting job through the courtesy of Nawab.35 Nawab Murshid Quli Khan, Nawab Shujauddin and Alivardi Khan all were immigrants. Their relations, friends and family and the soldiers were also immigrant. Nadir Shah ransacked Delhi in 1738 and carried out a massive carnage in the neighbouring areas. A good number of the inhabitants at that time left their homes for Bengal to get political asylum.36 Shujauddin was generous enough to extend his support to the refugees.This is how he maintained political stability and regional peace and security during the period of turmoil. Persian was the official language of the Nawabi period. Elites of both the Hindu and the Muslim community and the Zamindars would learn Persian. With a view to winning a royal job, even the illiterate Bengalees would learn Persian. There were Maktabs and Madrasahs in Murshidabad to teach Arabic and Persian. Again Hindu Zamindars established Tole and Chatushpati (a secondary and higher education centre for Hindu learners) to teach the people Sanskrit. Sanskrit was the language used by pundits in their writings. Sanskrit flourished since it enjoyed the patronization of the Zamindars while Bangla was rather neglected by the Zamindars.37 Shujauddin came forward to regain the lost glory of Bengali. ‘Kripar Shastrer Arthobed’ written in Bengali by the priest Ghera of Chandanagar was published from Shrirampur during the reign of Nawab Shujauddin. This is the first book printed in Bengali. The first Bengali grammer and Banglapedia were prepared in Portugeese language by Mono Edla Assumpsum in the year 1734.38 But in the 18th century Bengali was less popular than Persian and Sanskrit. A group of eminent literati emerged in Bangal in the pre-Plassey period. The most popular names are Bharatchandra (Annadamongal), Ramprashad (Kalikirtan), Gangaram (Maharastapuran) and Rameshwar (Shibayon). 94 Society, culture and ...
Nawab Shujauddin was an epitome of justice. He would run court impartially and justly. Muslim historians admire Shujauddin, saying “poor people would seek his shelter against the oppressors. Having won the heart of the masses, he became famous soon.”39 Pacific and peace loving mindset of Shujauddin, his generosity like Nausherwan,40 his reputation for justice has brought the title ‘Jannat-ul-Bilad’ for his Kingdom. People would pray for happiness and safety of Shujauddin because they had been enjoying a blessed life under the just and generous rule of their Nawab.41 During his stay at the period of Shujauddin, Nihal a Jainist poet, composed a poem entitled ‘Bengal Deshoki Gazal’. He put forward diversified aspects of Shujauddin’s regime in rhyme and rhythm. This poem has a significant value as a primary source. In his book ‘Bangla Shahitter Ityhash’ Shukumer Sen mentions the observation of poet Nihal on the regime of Shujauddin. In poetic language
“Acho dehore poshal sibkoi dham Arru dhumroshal Moshjid Munare mokam kaekae Boni hoifomdhan Jogi jati nath olekh, jangam Vokotho nana vekh.”42
The Summary of this Poem is as below: “There are beautiful temples and prayer points, exquisite mosques with nice minarets. All these prayer places are wonderfully decorated. Religious personalities and devotees of various beliefs roam and move here at freedom with ease”. This poem draws a pen picture of communal harmony that prevailed during the reign of Shujauddin. Nihal praises his regime,
“Ihobidho rohoi reyot shukhi Dekha kou nahi dukhi.”43
The connotation of the poem is the people of Bengal were happy and they had no grievance.
“Yero desh Bangala khub hai hai Bohut vagirathi ap ganga Jiha shikkar-somet por nath parosh provu Jharkhandi mohadev banga J.P.H.S., Vol. LXVII, Nos. 1 & 2 95
Nagor pochet mey raghunath ka borhasthan Hoi gangakharai susonga Desh orish jagshat oru ja kungdoke Sthat sudh hoth onga.”44
The Summary of this poem is as mention below: ‘Bengal Deshoki Gazal’ ends with the appreciation of the pilgrims at the border of the country. Ganga, Vhagirathi, Parshanath, Baidhaynath (Jharkanda Mohadev), Raghunath in Pachet, Gangasea and Jaghanath in Orissa are the prime place of pilgrimages in border of Bengal. The myth about these sacred places go that the pilgrims become pure and all their sins wipe out if they visit these Holy sites.’ Having read the descriptions in Nihal’s poetic work, we may come to the conclusion that Shujauddin’s regin was economically self-sufficient and his subjects enjoyed a unique communal harmony. There is no evident communal conflict in Murshidabad during Nawab period. Hindus and Muslims lived together in communal camaraderie. Since there was no conflict over the throne, Shujauddin administered his rule peacefully and widened the boundary of Bengal having conquered Tippera. In his article Edward C. Dimmock says, “Having read the Bengali literature of middle age, no ‘deep rooted envy’ is seen between these two (Hindu and Muslim) communities.” Bengal in the 18th century turned into a real rendezvous and meeting & melting pot for diversified caste, creed, belief and culture including Hindu, Muslim, Zainist, Buddhist, Shiah, Sunni, Armani and European Christians etc. Murshidabad at that period bears the important testimonis of genuine cosmopolitan city life, says Shusil Chowdhury.45 Important personalities from starting from Ghulam Hossain Tabatabai to East Indian revenue executive Sir John Shore have correctly commented that Nawab Shujauddin was the mastermind in the socio-economic development of Murshidabad. Highest credit in the progress of Bengal should go to Shujauddin’s account.46
References and Notes
1. Abdul Karim, Murshid Quli Khan and His times, 2nd edition, Asiatic Society of Pakistan, Dacca, 1963, p. 237. 2. Muhammad Abdur Rahim, Sociol and cultural History of Bengal (1576-1757), Pakistan Publishing house, Pakistan , First Edition, 1967, pp. 134-135 3. Shubodkumar Mukhopadhai, Prakpolashi Bangla, Samajik o Arthik Jibon, 1700-1757, Kolkata, 1982, p. 22. 96 Society, culture and ...
4. See details in Abdur Rahim op.cit, pp. 138-156. 5. Syed Ghulam Hossain Tabatabai, Siyar-ul-Mutakkherin, vol I, Translated by Abul Kalam Mohammad Zakaria, February, 2006, Dhaka, p. 326. 6. Shusil Chowdhury, Nawabi Amale Murshidabad, Kolkata, 2004, pp. 124-125 7. Ibid, p. 133 8. Shubodkumar Mukhopadhai, op.cit, p. 14. 9. Jayananda’s Chaytanno Mongal Edited by Nagendra Nath Bandhu and Kalidash Nath,Bangio Shahitto Parishad, Kolkata, 1312 Shan, p. 11. 10. Shusil Chowdhury, Op.cit, p. 128. 11. Anisujjaman, Sharuper shondhane, Dhaka, Jatiyo Shahitto Prokashani, 1975, p. 36. 12. Sir Jadunath Sarkar, History of Bengal, vol-II, Dacca University, 1948, p. 424. 13. Abdul Jalil, Moghal Amoler Bangla Shahitte Bangla O Bangali Shomaj (1576-1757), Bangla Academy, Dhaka, 1986, p. 14. 14. Narendra Krishna Shinha, Banglar Arthonaitik Jibon, Kolkata, 1967, December, p. 127. 15. Shubodkumar Mukhopadhai, op.cit, p. 14. 16. Narendra Krishna Shinha, The Economic History of Bengal, Vol. II, Kolkata, 1956, p. 4. 17. Jhon R Mclane, Land and local Kingship in Eighteenth Century Bengal, Cambridge University Press, 1993, p. 37. 18. Sukumar Bhattacharya, The East India Company and the Economy of Bengal (1704-1740), London, 1954, p. 201. 19. Cited from Siyar-ul-Muthakkerin of Syed Ghulam Hossain Tabatabai. 20. Rameshchandra Mojumdar, Bangladesher Itihash (Modhojug), Kolkata, 1987, p. 152. 21. K.M.Karim, Nababi Amole Shomaj Kathamo, Bangladesher Itihash (1704-1971), Edited by Shirajul Islam, Shamajik O Shangshritik Itihash, Vol-III, Bangladesh Asiatic Society, 1993, p. 28. 22. Mohammad Mohor Ali, History of the Muslims of Bengal, Vol. IA, Riyadh, Islamic University, 1985, p. 65. 23. Abdul Karim, Banglar Itihash (Sultani Amol), Bangla Academy, Dacca, 1977, p. 140. 24. W.W.Hunter, The Annals of Rural Bengal, Vol. I, London, 1897, pp. 232-233. 25. Shubodkumar Mukhopadhai, op.cit, p. 14. 26. Shudhirkumar Mitra, Hugli Zellar Itihash O Banga somaj, Vol. I, 1968, April, Kolkata, p. 283. 27. Shusil Chowdhury, op.cit, P. 128. 28. Nikhilnath Ray, a Murshidabad story teller says, “Nawab Shuja-ud-din would pass time in amusement in association of artists and performers at Farhabagh. Enjoying professional dance was a popular passtime in royal etiquette. Thungri song was the prime instrument of the dancers to enthrall the congregation.So, Thungri of various styles would enchant the Darbar at Murshidabad. Many other supporting musical instruments contributed in making the orchestra more enjoyable in the music and dance arrangement at mursahidabad in the 18th century. (Ganokantha, special issue, 1993, Editor, Pranranjan chowdhury, Khagra (Baharampur), Murshidabad (West Bengal), p. 2. J.P.H.S., Vol. LXVII, Nos. 1 & 2 97
29. Ibid, p. 9 30. Ghulam Husain Salim, Riaz-Us-Salatin, Bibliotheca Indica, Asiatic Society of Bengal, 1898, English translated by Abdus Salam, Calcutta, 1904 p. 27. 31. Syed Ghulam Hossain Tabatabai, Op.cit, p. 59. 32. Ibid. 33. Ibid. 34. K.M.Karim, Op.cit, pp. 28-70. 35. J.H.T.Walsh, The History of Murshidabad, London, 1902, pp. 138-140. 36. M.Mohor Ali, Op.cit, p. 770 37. Abdul Jalil, Op.cit, p. 130. 38. Shudhir Kumar mitra, Op.cit, p. 999. 39. Ghulam Hossain Salim, op.cit, p. 198. 40. He was a prominent ruler in ancient Persia. He earned reputation through his good governance, justice and generosity. All these qualities fetched him proverbial reputation. 41. Tabatabai, op.cit, p. 6 42. Sukumar Shen, Bangla Shahitter Itihash, vol. I, Kolkata, 1940, pp. 348-350. Since the poem is composed in local dialect, it carries obsolete words of different Languages. Hence it is not easy to give the exact Engish meaning. We however, have tried to convey the central idea of the text. I take help from Professor Dr. Mohibul Aziz, Department of Bangla, and University of Chittagong. 43. Ibid. 44. Ibid. 45. Shusil Chowdhury, Op.cit, pp. 134-135. 46. Ibid, p. 150.
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