The encounter between Muslim and Hindu remains one of the defining issues of South Asian society today. It began as early as the 8th century, and the first Muslim kingdom in India, the Sultanate of Delhi, was established at the end of the 12th century. This power eventually reduced to vassalage almost every independent kingdom on the subcontinent. In Love's Subtle Magic, a remarkable and highly original book, Aditya Behl uses a little-understood genre of Sufi literature to paint an entirely new picture of the evolution of Indian culture during the earliest period of Muslim domination. These curious romantic tales transmit a profound religious message through the medium of adventurous stories of love. Although composed in the Muslim courts, they are written in a vernacular Indian language and involve Hindu yogis, Hindu princes and princesses, and Hindu gods. Until now, they have defied analysis. Behl shows that the Sufi authors of these charming tales sought to convey an Islamic vision via an Indian idiom. They thus constitute the earliest attempt at the indigenization of Islamic literature in an Indian setting. More important, however, Behl's analysis brilliantly illuminates the cosmopolitan and composite culture of the Sultanate India in which they were composed. This in turn compels us completely to rethink the standard of the opposition between Indian Hindu and foreign Muslim and recognize that the Indo-Islamic culture of this era was already significantly Indian in many important ways.
This is a complete translation of the Mirigavati, which is both an introduction to Sufism and one of the true literary classics of pre-modern India, a story that draws freely on the large pool of Indian, Islamic, and European narrative motifs in its distinctive telling of a mystical quest and its resolution.
This book offers a detailed study of the oral narrative of Shri Devnarayan along with the first English translation of this popular Rajasthani folk narrative. The narrative extolling the deeds of Lord Devnarayan is performed by itinerant singers during all night vigils in front of a 9-meter long, elaborately painted cloth scroll that depicts scenes and characters from the story. Aditya Malik uses the narrative to explore and ask a range of innovative questions relevant to the study of Indian folk culture and Hinduism as a whole: How is orality conceptualized and practiced? What is the relationship between spoken and visual signs? How do Devnarayan's devotees create multiple discourses concerning religion, community, and history within and though the medium of the narrative? Malik's analysis suggests that the narrative provides a framework for establishing linkages between different communities, past and present, spoken word and visual image, as well as contending religious ideologies. His interpretation is interspersed with excerpts from interviews with devotees and singers, other tales and texts, and observations from his field research that together invoke the worlds created by the narrative.
The encounter between Muslim and Hindu remains one of the defining issues of South Asian society today. This encounter began as early as the 8th century, and the first Muslim kingdom in India would be established at the end of the 12th century. This powerful kingdom, the Sultanate of Delhi, eventually reduced to vassalage almost every independent kingdom on the subcontinent. In Love's Subtle Magic, a remarkable and deeply original book, Aditya Behl uses a little-understood genre of Sufi literature to paint an entirely new picture of the evolution of Indian culture during the earliest period of Muslim domination. These curious romantic tales transmit a deeply serious religious message through the medium of lighthearted stories of love. Although composed in the Muslim courts, they are written in a vernacular Indian language. Until now, they have defied analysis, and been mostly ignored by scholars east and west. Behl shows that the Sufi authors of these charming tales purposely sought to convey an Islamic vision via an Indian idiom. They thus constitute the earliest attempt at the indigenization of Islamic literature in an Indian setting. More important, however, Behl's analysis brilliantly illuminates the cosmopolitan and composite culture of the Sultanate India in which they were composed. This in turn compels us completely to rethink the standard of the opposition between Indian Hindu and foreign Muslim and recognize that the Indo-Islamic culture of this era was already significantly Indian in many important ways.
This is a complete translation of the Mirigavati, which is both an introduction to Sufism and one of the true literary classics of pre-modern India, a story that draws freely on the large pool of Indian, Islamic, and European narrative motifs in its distinctive telling of a mystical quest and its resolution.
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