India In The Persianate Age

SHORTLISTED FOR THE 2020 CUNDILL HISTORY PRIZE 'Remarkable ... this brilliant book stands as an important monument to an almost forgotten world' William Dalrymple, Spectator A sweeping, magisterial new history of India from the middle ages to the arrival of the British The Indian subcontinent might seem a self-contained world. Protected by vast mountains and seas, it has created its own religions, philosophies and social systems. And yet this ancient land experienced prolonged and intense interaction with the peoples and cultures of East and Southeast Asia, Europe, Africa and, especially, Central Asia and the Iranian plateau between the eleventh and eighteenth centuries. Richard M. Eaton's wonderful new book tells this extraordinary story with relish and originality. His major theme is the rise of 'Persianate' culture - a many-faceted transregional world informed by a canon of texts that circulated through ever-widening networks across much of Asia. Introduced to India in the eleventh century by dynasties based in eastern Afghanistan, this culture would become thoroughly indigenized by the time of the great Mughals in the sixteenth, seventeenth, and eighteenth centuries. This long-term process of cultural interaction and assimilation is reflected in India's language, literature, cuisine, attire, religion, styles of rulership and warfare, science, art, music, architecture, and more. The book brilliantly elaborates the complex encounter between India's Sanskrit culture - which continued to flourish and grow throughout this period - and Persian culture, which helped shape the Delhi Sultanate, the Mughal Empire and a host of regional states, and made India what it is today.

A free open access ebook is available upon publication. Learn more at www.luminosoa.org. Persian is one of the great lingua francas of world history. Yet despite its recognition as a shared language across the Islamic world and beyond, its scope, impact, and mechanisms remain underexplored. A world historical inquiry into pre-modern cosmopolitanism, The Persianate World traces the reach and limits of Persian as a Eurasian language in a comprehensive survey of its geographical, literary, and social frontiers. From Siberia to Southeast Asia, and between London and Beijing, this book shows how Persian gained, maintained, and finally surrendered its status to imperial and vernacular competitors. Fourteen essays trace Persian’s interactions with Bengali, Chinese, Turkic, Punjabi, and other languages to identify the forces that extended “Persographia,” the domain of written Persian. Spanning the ages of expansion and contraction, The Persianate World offers a critical survey of both the supports and constraints of one of history’s key languages of global exchange.

A field-changing history explains how the subcontinent lost its political identity as the home of all religions and emerged as India, the land of the Hindus. Did South Asia have a shared regional identity prior to the arrival of Europeans in the late fifteenth century? This is a subject of heated debate in scholarly circles and contemporary political discourse. Manan Ahmed Asif argues that Pakistan, Bangladesh, and the Republic of India share a common political ancestry: they are all part of a region whose people understand themselves as Hindustani. Asif describes the idea of Hindustan, as reflected in the work of native historians from roughly 1000 CE to 1900 CE, and how that idea went missing. This makes for a radical interpretation of how India came to its contemporary political identity. Asif argues that a European understanding of India as Hindu has replaced an earlier, native understanding of India as Hindustan, a home for all faiths. Turning to the subcontinent’s medieval past, Asif uncovers a rich network of historians of Hindustan who imagined, studied, and shaped their kings, cities, and societies. Asif closely examines the most complete idea of Hindustan, elaborated by the early seventeenth century Deccan historian Firishta. His monumental work, Tarikh-i Firishta, became a major source for European philosophers and historians, such as Voltaire, Kant, Hegel, and Gibbon during the eighteenth and nineteenth centuries. Yet Firishta’s notions of Hindustan were lost and replaced by a different idea of India that we inhabit today. The Loss of Hindustan reveals the intellectual pathways that dispensed with multicultural Hindustan and created a religiously partitioned world of today.

In this fascinating account of one of the least known parts of South Asia, Eaton recounts the history of the Deccan plateau in southern India from the fourteenth century to the rise of European colonialism. He does so, vividly, through the lives of eight Indians who lived at different times during this period, and who each represented something particular about the Deccan. In the first chapter, for example, the author describes the demise of the regional kingdom through the life of a maharaja. In the second, a Sufi sheikh illustrates Muslim piety and state authority. Other characters include a merchant, a general, a slave, a poet, a bandit and a female pawnbroker. Their stories are woven together into a rich narrative tapestry, which illumines the most important social processes of the Deccan across four centuries. This is a much-needed book by the most highly regarded scholar in the field.

The definitive biography of the eldest son of Emperor Shah Jahan, whose death at the hands of his younger brother Aurangzeb changed the course of South Asian history. Dara Shukoh was the eldest son of Shah Jahan, the fifth Mughal emperor, best known for commissioning the Taj Mahal as a mausoleum for his beloved wife Mumtaz Mahal. Although the Mughals did not practice primogeniture, Dara, a Sufi who studied Hindu thought, was the presumed heir to the throne and prepared himself to be India’s next ruler. In this exquisite narrative biography, the most comprehensive ever written, Supriya Gandhi draws on archival sources to tell the story of the four brothers—Dara, Shuja, Murad, and Aurangzeb—who with their older sister Jahanara Begum clashed during a war of succession. Emerging victorious, Aurangzeb executed his brothers, jailed his father, and became the sixth and last great Mughal. After Aurangzeb’s reign, the Mughal Empire began to disintegrate. Endless battles with rival rulers depleted the royal coffers, until by the end of the seventeenth century Europeans would start gaining a foothold along the edges of the subcontinent. Historians have long wondered whether the Mughal Empire would have crumbled when it did, allowing European traders to seize control of India, if Dara Shukoh had ascended the throne. To many in South Asia, Aurangzeb is the scholastic bigot who imposed a strict form of Islam and alienated his non-Muslim subjects. Dara, by contrast, is mythologized as a poet and mystic. Gandhi’s nuanced biography gives us a more complex and revealing portrait of this Mughal prince than we have ever had.

For centuries, Persian was the language of power and learning across Central, South, and West Asia, and Persians received a particular basic education through which they understood and engaged with the world. Not everyone who lived in the land of Iran was Persian, and Persians lived in many other lands as well. Thus to be Persian was to be embedded in a set of connections with people we today consider members of different groups. Persianate selfhood encompassed a broader range of possibilities than contemporary nationalist claims to place and origin allow. We cannot grasp these older connections without historicizing our conceptions of difference and affiliation. Mana Kia sketches the contours of a larger Persianate world, historicizing place, origin, and selfhood through its tradition of proper form: adab. In this shared culture, proximities and similarities constituted a logic that distinguished between people while simultaneously accommodating plurality. Adab was the basis of cohesion for self and community over the turbulent eighteenth century, as populations dispersed and centers of power shifted, disrupting the circulations that linked Persianate regions. Challenging the bases of protonationalist community, Persianate Selves seeks to make sense of an earlier transregional Persianate culture outside the anachronistic shadow of nationalisms.

Deep in lost history, did high civilizations and advanced knowledge thrive? The ancient Vedic literatures of India describe a worldwide civilization that flourished at a time when modern historians insist that humans like us existed simply as hunter-gatherers. This Vedic civilization, centered in India, employed technologies based on a scientific under­standing of the physical elements and forces we know today, as well as more subtle conscious elements. Devamrita Swami, who has spent a lifetime in his own search for Vedic India, takes us on a journey of intellectual discovery through the history of the remarkable Vedic civilization and its knowledge, locked in the ancient literatures of India. His wit and wisdom combine to make our search for Vedic India not only illuminating but entertaining. He tells us not only the truths of Vedic India, but how they are again coming to be. Searching for Vedic India thus takes us not only into the past, but into the future.