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Culture of Encounters documents the fascinating exchange between the Persian-speaking Islamic elite of the Mughal Empire and traditional Sanskrit scholars, which engendered a dynamic idea of Mughal rule essential to the empire's survival. This history begins with the invitation of Brahman and Jain intellectuals to King Akbar's court in the 1560s, then details the numerous Mughal-backed texts they and their Mughal interlocutors produced under emperors Akbar, Jahangir (1605–1627), and Shah Jahan (1628–1658). Many works, including Sanskrit epics and historical texts, were translated into Persian, elevating the political position of Brahmans and Jains and cultivating a voracious appetite for Indian writings throughout the Mughal world. The first book to read these Sanskrit and Persian works in tandem, Culture of Encounters recasts the Mughal Empire as a polyglot polity that collaborated with its Indian subjects to envision its sovereignty. The work also reframes the development of Brahman and Jain communities under Mughal rule, which coalesced around carefully selected, politically salient memories of imperial interaction. Along with its groundbreaking findings, Culture of Encounters certifies the critical role of the sociology of empire in building the Mughal polity, which came to irrevocably shape the literary and ruling cultures of early modern India.

A free ebook version of this title is available through Luminos, University of California Press’s new open access publishing program for monographs. Visit www.luminosoa.org to learn more. Writing Self, Writing Empire examines the life, career, and writings of the Mughal state secretary, or munshi, Chandar Bhan “Brahman” (d. c.1670), one of the great Indo-Persian poets and prose stylists of early modern South Asia. Chandar Bhan’s life spanned the reigns of four different emperors, Akbar (1556-1605), Jahangir (1605-1627), Shah Jahan (1628-1658), and Aurangzeb ‘Alamgir (1658-1707), the last of the “Great Mughals” whose courts dominated the culture and politics of the subcontinent at the height of the empire’s power, territorial reach, and global influence. As a high-caste Hindu who worked for a series of Muslim monarchs and other officials, forming powerful friendships along the way, Chandar Bhan’s experience bears vivid testimony to the pluralistic atmosphere of the Mughal court, particularly during the reign of Shah Jahan, the celebrated builder of the Taj Mahal. But his widely circulated and emulated works also touch on a range of topics central to our understanding of the court’s literary, mystical, administrative, and ethical cultures, while his letters and autobiographical writings provide tantalizing examples of early modern Indo-Persian modes of self-fashioning. Chandar Bhan’s oeuvre is a valuable window onto a crucial, though surprisingly neglected, period of Mughal cultural and political history.

Khurram Shah Jahan, a title meaning King of the World , ruled the Mughal Empire from 1628 to 1659. His reign marked the cultural zenith of the Mughal dynasty: a period of multiculturalism, poetry, fine art and stupendous architecture. His legacy in stone embraces not only the Taj Mahal the tomb of his beloved second wife, Anjumand Mumtaz Mahal but fortresses, mosques, gardens, carvanserais and schools. But Shah Jahan was also a ruthless political operator, who only achieved power by ordering the murder of two brothers and at least six other relatives, one of them the legitimately crowned Emperor Dawar Baksh. This is the story of an enlightened despot, a king who dispensed largesse to favoured courtiers but ignored plague in the countryside. Fergus Nicholl has reconstructed this intriguing tale from contemporary biographies, edicts and correspondence. He has also traveled widely through India and Pakistan to follow in Shah Jahan's footsteps and put together an original portrait that challenges many established legends to bring the man and the emperor to life.

Some justification seems to be necessary for the addition of yet another History of Iranian Literature to the number of those already in existence. Such a work must obviously contain as many novel features as possible, so that a short explanation of what my collaborators and I had in mind when planning the book is perhaps not superfluous. In the first place our object was to present a short summary of the material in all its aspects, and secondly to review the subject from the chronological, geo graphical and substantial standpoints - all within the compass of a single volume. Such a scheme precludes a formal and complete enumeration of names and phenom ena, and renders all the greater the obligation to accord most prominence to matters deemed to be of greatest importance, supplementing these with such figures and forms as will enable an impression to be gained of the period in question - all this is far as possible in the light of the most recent discoveries. A glance at the table of contents will suffice to give an idea of the multifarious approach that has been our aim. We begin at the very first traces of evidence bearing on our subject and continue the narrative up to the present day. Geographically the book embraces Iran and its neighbouring countries, while it should be remarked that Iranian literature in its fullest sense also includes Indo-Persian and Judeo-Persian works.