Anecdotes of Aurangzib
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Chapter VI Conclusions
Chapter VI Conclusions Trade and commerce of Adil Shahi Sultanate was gradually increasing through various stages, but it reached to a height after the fall of Barid Shahi and Vijaynagar. The establishment of Bahmani rule had removed Bijapur’s status as a remote frontier post, however, under the Bahamanis Bijapur never possessed the economic or political importance of Gulbarga and Bidar, the two Bahmani capitals. Bijapur’s de facto independence (1490), from Bahmani authority could not suddenly transform the city into a notable centre of Islamic civilization. One political city had to fall or decline so that a new political city rose and grew in its stead. Bidar was declined in the last quarter of 15th century and Vijaynagar was destroyed by confederate Muslim states of the Deccan in the battle of Talikota in 1565 and on its ashes raised the glory of Bijapur. By the end of sixteenth century Bijapur had emerged as one of the major Islamic urban centres. The early seventeenth century saw the peak growth of the city’s population, on the basis of the estimation of James Campbell, two million of population was resided within and outside of fort of Bijapur. Under the aegis of Ibrahim II and Muhammad Adil Shah, Bijapur’s significance in all respects grew further and it became an important city of the Deccan. Migration of Qadiri Sufis into the Bijapur during this period could be seen as an important indicator of urbanization. After the fall of Vijaynagar the resources of sultanate increases and Karwar, Honawar and Bhatkal came in their possession which helps to boost up their trade and 548 J.D.B., Gribble, History of the Deccan, op. -
Poetry and History: Bengali Maṅgal-Kābya and Social Change in Precolonial Bengal David L
Western Washington University Western CEDAR A Collection of Open Access Books and Books and Monographs Monographs 2008 Poetry and History: Bengali Maṅgal-kābya and Social Change in Precolonial Bengal David L. Curley Western Washington University, [email protected] Follow this and additional works at: https://cedar.wwu.edu/cedarbooks Part of the Near Eastern Languages and Societies Commons Recommended Citation Curley, David L., "Poetry and History: Bengali Maṅgal-kābya and Social Change in Precolonial Bengal" (2008). A Collection of Open Access Books and Monographs. 5. https://cedar.wwu.edu/cedarbooks/5 This Book is brought to you for free and open access by the Books and Monographs at Western CEDAR. It has been accepted for inclusion in A Collection of Open Access Books and Monographs by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Table of Contents Acknowledgements. 1. A Historian’s Introduction to Reading Mangal-Kabya. 2. Kings and Commerce on an Agrarian Frontier: Kalketu’s Story in Mukunda’s Candimangal. 3. Marriage, Honor, Agency, and Trials by Ordeal: Women’s Gender Roles in Candimangal. 4. ‘Tribute Exchange’ and the Liminality of Foreign Merchants in Mukunda’s Candimangal. 5. ‘Voluntary’ Relationships and Royal Gifts of Pan in Mughal Bengal. 6. Maharaja Krsnacandra, Hinduism and Kingship in the Contact Zone of Bengal. 7. Lost Meanings and New Stories: Candimangal after British Dominance. Index. Acknowledgements This collection of essays was made possible by the wonderful, multidisciplinary education in history and literature which I received at the University of Chicago. It is a pleasure to thank my living teachers, Herman Sinaiko, Ronald B. -
Sources of Maratha History: Indian Sources
1 SOURCES OF MARATHA HISTORY: INDIAN SOURCES Unit Structure : 1.0 Objectives 1.1 Introduction 1.2 Maratha Sources 1.3 Sanskrit Sources 1.4 Hindi Sources 1.5 Persian Sources 1.6 Summary 1.7 Additional Readings 1.8 Questions 1.0 OBJECTIVES After the completion of study of this unit the student will be able to:- 1. Understand the Marathi sources of the history of Marathas. 2. Explain the matter written in all Bakhars ranging from Sabhasad Bakhar to Tanjore Bakhar. 3. Know Shakavalies as a source of Maratha history. 4. Comprehend official files and diaries as source of Maratha history. 5. Understand the Sanskrit sources of the Maratha history. 6. Explain the Hindi sources of Maratha history. 7. Know the Persian sources of Maratha history. 1.1 INTRODUCTION The history of Marathas can be best studied with the help of first hand source material like Bakhars, State papers, court Histories, Chronicles and accounts of contemporary travelers, who came to India and made observations of Maharashtra during the period of Marathas. The Maratha scholars and historians had worked hard to construct the history of the land and people of Maharashtra. Among such scholars people like Kashinath Sane, Rajwade, Khare and Parasnis were well known luminaries in this field of history writing of Maratha. Kashinath Sane published a mass of original material like Bakhars, Sanads, letters and other state papers in his journal Kavyetihas Samgraha for more eleven years during the nineteenth century. There is much more them contribution of the Bharat Itihas Sanshodhan Mandal, Pune to this regard. -
Bera Bhashan’ in Bengal1
PUTTING THE RAFTS OUT TO SEA: Talking of ‘Bera Bhashan’ in Bengal1 Transforming Cultures eJournal, Vol. 3 No 2, November 2008 http://epress.lib.uts.edu.au/journals/TfC 2 Rila Mukherjee Professor of History, Hyderabad Central University, Hyderabad, India. Email: [email protected] and [email protected] Abstract Bera (raft) bhasan (sending out) is a ritual linking two societies and two landscapes: the maritime and the agrarian. After the monsoon, palm or plantain rafts are placed on the river to placate the gods. The bera bhasan that is practiced today is an amalgam of earlier practices of two communities-the Islamic and the Hindu. Arab merchants introduced this practice into Bengal when they prayed for safe passage at sea before venturing out. Similarly Hindu peasants would observe a variant of Bera Bhasan called sedo on the last day of pous or January, whereby they would placate the rain and river gods by setting out small rafts on water. On these flowers, sweets and lamps were placed to ensure a good harvest the following year. Therefore two worlds came together in this practice, the maritime and the rural, signifying two kinds of activity, mercantile and agrarian. In seventeenth-century Mughal Bengal it developed from a folk belief into a community practice. In eighteenth-century Nawabi Bengal it was co-opted by the state as pageantry and it is now a state-sponsored enterprise linking the Hindu and Muslim communities. Introduction Bera bhashan is a water ritual of rafts being set out to sea. As well as asserting political and economic control and promoting social harmony, the festival displays a desire to carve out a cosmic space through the seemingly endless negotiation between land and water by way of the raft or bera. -
Some Medicinal Plants of Panhala Taluka Used As Antidotes
Int. J. of Life Sciences, 2014, Vol. 2(3): 276-278 ISSN: 2320-7817| eISSN: 2320-964X RESEARCH REPORT 215 Some medicinal plants of Panhala taluka used as Antidotes Soman Gauri Dept of Botany, Maharshi Dayanand College, Parel, Mumbai 400012, India. Address for correspondence Email id: [email protected] Manuscript details: ABSTRACT Panhala taluka lies in the Sahyadri ranges of Western Ghats of Received: 09 April, 2014 o o Revised : 12 June, 2014 Maharashtra state 16 48’o” N and 78 8’o” E. It is characterized by Revised received: 07 July, 2014 black rocky basalt to reddish yellow coloured soil, with dense dry Accepted: 20 August, 2014 semi evergreen to moist deciduous type of forest. It is enriched with Published: 30 September, 2014. lush green hills, diversified flora and fauna. There are 130 villages situated within the taluka,most of them in remote rural areas.The local people dwelling there make use of traditional knowledge to Editor: Dr. Arvind Chavhan cure local ailments. The paper deals with medicinal plants used by these locals for treatment of snakebites and scorpionbites. The data on ethnomedicinal plants is on the verge of extinction and special Citation this article as: Soman Gauri (2014) Some medicinal efforts are required for documentation, conservation and sustainable plants of Panhala taluka used as Antidotes, utilization of these plants. So a survey was carried out to collect Int. J. of Life Sciences, 2(3): 276-278. valuable information on traditional medicinal plants. The information regarding use of plants, their botanical names and local names is described in this paper. -
The Taj: an Architectural Marvel Or an Epitome of Love?
Australian Journal of Basic and Applied Sciences, 7(9): 367-374, 2013 ISSN 1991-8178 The Taj: An Architectural Marvel or an Epitome of Love? Arshad Islam Head, Department of History & Civilization, International Islamic University Malaysia Abstract: On Saturday 7th July 2007, the New Seven Wonders Foundation, Switzerland, in its new ranking, again declared the Taj Mahal to be one of the Seven Wonders of the World. The Taj Mahal is not just an architectural feat and an icon of luminous splendour, but an epitome of enormous love as well. The Mughal Emperor Shahjahan (1592-1666) built the Taj Mahal, the fabulous mausoleum (rauza), in memory of his beloved queen Mumtaz Mahal (1593-1631). There is perhaps no better and grander monument built in the history of human civilization dedicated to love. The contemporary Mughal sources refer to this marvel as rauza-i-munavvara (‘the illumined tomb’); the Taj Mahal of Agra was originally called Taj Bibi-ka-Rauza. It is believed that the name ‘Taj Mahal’ has been derived from the name of Mumtaz Mahal (‘Crown Palace’). The pristine purity of the white marble, the exquisite ornamentation, use of precious gemstones and its picturesque location all make Taj Mahal a marvel of art. Standing majestically at the southern bank on the River Yamuna, it is synonymous with love and beauty. This paper highlights the architectural design and beauty of the Taj, and Shahjahan’s dedicated love for his beloved wife that led to its construction. Key words: INTRODUCTION It is universally acknowledged that the Taj Mahal is an architectural marvel; no one disputes it position as one of the Seven Wonders of the World, and it is certainly the most fêted example of the considerable feats of Mughal architecture. -
The Relations of the Mughal Empire with the Ahmadnagar Kingdom (1526-1636)
THE RELATIONS OF THE MUGHAL EMPIRE WITH THE AHMADNAGAR KINGDOM (1526-1636) Thesis Submited foe tke *Degcee of Doctor (X Philosophy IN fflSTQRY BY MOHO. SIRAJ ANWAR SUPERVISOR Professor Iqtidar Alam Khan CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1994 / f ; : ^ iO.i/1 - 1 3;rf;p ifl«(^ ABSTRACT During the first quarter of the sixteenth century the relations between the power ruling over North India, namely, the Lodi Empire and the Deccan kingdoms were generally at a very low key. But it is, of course, true that the Deccani kingdoms were not indifferent to the situation in the North. The sending of congratulatory letters to Babur by trte rulers of Ahmadnagar, Bijapur and Berar, on his success in 1526, goes to testify their eagerness to win favour with any ruler who appeared to gaining an upper hand in North India. Among them Ahmadnagar seemed to be particularly responsive to the developing political scenario in the North. The short term consideration of the Ahmadnagar Kingdom in cultivating friendly ties with the Mughals from the very beginning of their rule down to the end of Humayun's reign, and also with the Surs during their short lived rule over North India, was possibly that their military pressure on Malwa and Gujarat would render the latter two states less belligerent towards Ahmadnagar. But at the same time it should not be overlooked that from 1535 onwards Humayun appeared to be interested in extending his influence, if not actual rule, over Khandesh and Ahmadnagar which is borne out by his correspondence with Burhan Nizam Shah I as well as his making, while returning to Mandu from Ahmadabad, a detour across Khandesh. -
Shivaji the Great
SHIVAJI THE GREAT BY BAL KRISHNA, M. A., PH. D., Fellow of the Royal Statistical Society. the Royal Economic Society. London, etc. Professor of Economics and Principal, Rajaram College, Kolhapur, India Part IV Shivaji, The Man and His .Work THE ARYA BOOK DEPOT, Kolhapur COPYRIGHT 1940 the Author Published by The Anther A Note on the Author Dr. Balkrisbna came of a Ksbatriya family of Multan, in the Punjab* Born in 1882, be spent bis boyhood in struggles against mediocrity. For after completing bis primary education he was first apprenticed to a jewel-threader and then to a tailor. It appeared as if he would settle down as a tailor when by a fortunate turn of events he found himself in a Middle Vernacular School. He gave the first sign of talents by standing first in the Vernacular Final ^Examination. Then he joined the Multan High School and passed en to the D. A. V. College, Lahore, from where he took his B. A* degree. Then be joined the Government College, Lahore, and passed bis M. A. with high distinction. During the last part of bis College career, be came under the influence of some great Indian political leaders, especially of Lala Lajpatrai, Sardar Ajitsingh and the Honourable Gopal Krishna Gokhale, and in 1908-9 took an active part in politics. But soon after he was drawn more powerfully to the Arya Samaj. His high place in the M. A. examination would have helped him to a promising career under the Government, but he chose differently. He joined Lala Munshiram ( later Swami Shraddha- Btnd ) *s a worker in the Guruk.ul, Kangri. -
The Moghal Empire Xvi PREFACE Published in the Original Text and in Translation
The Moghal Empire xvi PREFACE published in the original text and in translation. We need better integration of the Indian and European sources by someone who reads Rajasthani, Persian, French, and Dutch, for example. For such new work our best hope lies in the originality of young historians from India, Pakistan, and Bangladesh. Finally, my most important goal is to offer a one-volume synthesis that will be comprehensible to the non-specialist. I hope that this book can be read with profit by anyone interested in this most fascinating of historical periods. If successful, the volume should create a context for further reading and study. In writing this volume I have become deeply conscious of my debt to colleagues in this field. I am especially grateful to Irfan Habib, Ashin Das Gupta, Satish Chandra, Tapan Raychaudhuri, and M. Athar Ali for their inspired scholarship and leadership in Mughal history over the past decades. Peter Hardy and Simon Digby have provided warm support and encouragement for my work over the years. A more immediate debt is to my two fellow editors, Gordon Johnson and Christopher Bayly, for their patience and their criticism. I especially wish to thank Muzaffar Alam for his incisive comments on an earlier draft. I have also benefited from discussions with Catherine Asher, Stewart Gordon, Bruce Lawrence, Om Prakash, Sanjay Subrahmanyam, and Ellen Smart. And, as always, I must thank my wife and children for their continuing love and understanding. 1 INTRODUCTION The Mughal empire was one of the largest centralized states known in pre-modern world history. -
Cultural Exchanges Between Japan and Mughal India in the 17Th Century Professor Timon Screech SOAS, University of London, London, United Kingdom [email protected]
Cultural Exchanges between Japan and Mughal India in the 17th Century Professor Timon Screech SOAS, University of London, London, United Kingdom [email protected] DRAFT PAPER NOT FOR CITATION It does without saying that there were no direct exchanges. As far as I have been able to discover, only one Indian came to Japan during this period, on a Dutch ship, in 1657. Whether he was brought to show the Japanese an Indian person's appearance, or came simply came as a ship hand is unsure. He is said to have been a Bengali boy, though his age is not given. He could sing in Japanese, which aroused great interest in the port city of Nagasaki (Viallé & Blussé, 2005, p. 389). Nothing more of him is known. Other than this isolated case, encounters meant the movement of objects, not people, and again these were mediated by third parties. Given the period, the agents were Europeans and their ships, Portuguese, until their expulsion from Japan in 1638, or Dutch. Note that this paper does not deal with Goa, the Portuguese enclave in India, where cultural exchanges were numerous, and where Jesuits priests came and went. Here we restrict ourselves with Japanese- Mughal contacts. More instances be revealed in the future, but at present we have just a handful. For two large countries this is not a lot, but on the other hand, given that the Japan and India possessed few commonalities and not much mutual awareness, with no direct shipping, the contact is actually quite impressive. * The first exchange came in at the close of the Sixteenth Century, just outside our period. -
Module 3 Shah Jahan and Aurangzeb Who Was the Successor of Jahangir
Module 3 Shah Jahan and Aurangzeb Who was the successor of Jahangir? Who was the last most power full ruler in the Mughal dynasty? What was the administrative policy of Aurangzeb? The main causes of Downfall of Mughal Empire. Shah Jahan was the successor of Jahangir and became emperor of Delhi in 1627. He followed the policy of his ancestor and campaigns continued in the Deccan under his supervision. The Afghan noble Khan Jahan Lodi rebelled and was defeated. The campaigns were launched against Ahmadnagar, The Bundelas were defeated and Orchha seized. He also launched campaigns to seize Balkh from the Uzbegs was successful and Qandhar was lost to the Safavids. In 1632Ahmadnagar was finally annexed and the Bijapur forces sued for peace. Shah Jahan commissioned the Taj Mahal. The Taj Mahal marks the apex of the Mughal Empire; it symbolizes stability, power and confidence. The building is a mausoleum built by Shah Jahan for his wife Mumtaz and it has come to symbolize the love between two people. Jahan's selection of white marble and the overall concept and design of the mausoleum give the building great power and majesty. Shah Jahan brought together fresh ideas in the creation of the Taj. Many of the skilled craftsmen involved in the construction were drawn from the empire. Many also came from other parts of the Islamic world - calligraphers from Shiraz, finial makers from Samrkand, and stone and flower cutters from Bukhara. By Jahan's period the capital had moved to the Red Fort in Delhi. Shah Jahan had these lines inscribed there: "If there is Paradise on earth, it is here, it is here." Paradise it may have been, but it was a pricey paradise. -
Mumtaz Mahal - the Inspiration
Mumtaz Mahal - The Inspiration Taj Mahal – a symbol of true love built in the memory of beautiful Mumtaz Mahal or Arjumand Banu, still stands as the supreme unparalleled grand monument ever built in the history of human civilization. Arjumand Banu was the daughter of Asaf Khan, who was married to Shahjahan at an early age of 14 years. Imperial city of Agra was already agog with stories of her charm and beauty. She was the third wife of Shahjahan (Prince Khurram) and the most favourite one throughout his life. She was named Mumtaz Mahal in 1612 after her marriage and remained as an inseparable companion of her husband till death. As a symbol of her faith and love, she bore Shahjahan 14 children and died during the birth of their last child. For the love and affection she showed to her husband, Mumtaz Mahal received highest honour of the land – with Royal seal – ‘Mehr Uzaz’ from the Emperor - Shahjahan. The emperor and his empress moved towards Maharashtra or Deccan in the year 1630 to supress Lodi Empire that was gaining strength at that time. This was the last journey that Mumtaz Mahal ever took. She breathed her last after delivering their 14th child (a daughter) in the city of Burhanpur in June 17, 1631. It is said that Mumtaz Mahal on her deathbed asked Shahjahan to create a symbol of their Love for its posterity, and her loyal husband accepted it immediately. Though, many historians do not agree with this story, saying that it was the grief-stricken emperor himself who decided to build the most memorable symbol of love in the world.