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The Indian Historical Review ( IHR ) which is listed in Thomson Reuters Citation Index is among the most prestigious publications of ICHR. Two issues of IHR are brought out every year – one in June and the other in December, since 1974. IHR has been an important means of transmitting results of researches in history. It has won wide recognition for its comprehensive and balanced coverage of different periods, as well as its high academic and editorial standards. It is perhaps the only journal of its kind that is being published continuously for the last 47 years. It is one of the few journals in India with an elaborate system of referral of all contributions to experts.

The IHR will continue to serve a broad range of research interests in Indian history from early times to contemporary history, and in the various specializations or sub-disciplines which have developed in the area of historical studies. (Publication) is Co-Editor of IHR . The technical work of production and marketing is taken care of by Sage Publications (India) Pvt. Ltd., New Delhi.

Editor-in-Chief (w.e.f.2018)

Prof. Raghuvendra Tanwar, Chairman, Indian Council of Historical Research, New Delhi

Rajesh Kumar, Director (Journal, Publication & Library), Indian Council of Historical Research, New Delhi

Md. Naushad Ali, Deputy Director (Publication), Indian Council of Historical Research, New Delhi

Editorial Board

S M alias Raja Dixit , Member, Indian Council of Historical Research, New Delhi
Umesh Kadam , Member, Indian Council of Historical Research, New Delhi
M. Kotresh , Member, Indian Council of Historical Research, New Delhi
Himanshu Kumar Chaturvedi, Member, Indian Council of Historical Research, New Delhi
Kapil Kumar, Member, Indian Council of Historical Research, New Delhi
Tamo Mibang, Member, Indian Council of Historical Research, New Delhi
Kumar Ratnam, Member-Secretary, Indian Council of Historical Research, New Delhi
Om Jee Upadhyay, Director (Research & Administration), Indian Council of Historical Research, New Delhi
Saurabh Kumar Mishra, Deputy Director (Journal), Indian Council of Historical Research, New Delhi

Advisory Committee

Arun Bhosle , Shivaji University, Kolhapur, Maharashtra
G B Deglukar, Deccan College, Pune
Ajay Dubey, Jawaharlal Nehru University, Delhi
Arvind Ganachari, Mumbai University, Mumbai
Sujit Kumar Ghosh, Chairman, MAKAIAS, Kolkata
K S Gupta, M.L.S. University, Udaipur
Neeraja A Gupta, Gujarat University, Ahmedabad
C I Issac, Member, Indian Council of Historical Research, New Delhi
Suman Jain, Member, Indian Council of Historical Research, New Delhi
S V Jani, Saurashtra University, Rajkot, Gujarat
Surjit Kaur Jolly, Member, Indian Council of Historical Research, New Delhi
Gyaneshwar Khurana, Retired, Kurukshetra University
Nanditha Krishna, C.P. Ramaswami Aiyar Institute of Indological Research, Chennai
Baidyanath labh, Member, Indian Council of Historical Research, New Delhi
Makrand Mehta, Retired, Gujarat University, Ahmedabad
R N Mishra, Mizoram University, Mizoram
Saradindu Mukherji, Member, Indian Council of Historical Research, India
Veenu Pant,Sikkim University, GangtokK PaddayyaDeccan College, India
Rajeev Ranjan, Member, Indian Council of Historical Research, New Delhi
Narayan Rao, OdishaV Kishan RaoMember, Indian Council of Historical Research, New Delhi
V H Sonawane, The Maharaja Sayajirav University (MSU), Baroda
K K Thapliyal, Lucknow University, Lucknow
Vibha Upadhyay, Member, Indian Council of Historical Research, New Delhi
Vijay Kumar Vashishtha, Retired, M.D.S. University, Ajmer
T P Vijay, Kannada University, Hampi, Karnataka
Ishwar Sharan Vishwakarma, Member, Indian Council of Historical Research, New Delhi

Volume 48 Number 2 December 2021

Social Clubs in a Princely State: The Case from Hyderabad, Deccan

Benjamin B. Cohen

Indian Women in World War II: The Air Raid Precaution ‘Comfort’ Women

Kashyap Deepak

Religious Interaction in Early Medieval Kamarupa: An Insight into the Kalikapurana

Rashmi Rekha Bhuyan

Patriarchy and Virginity Myth in the Mahåbhårata

Ravi Khangai

Colonial Roots of the Aryan Invasion/Migration Theory and the Contemporary Archaeological Evidence in Western Sources

Kundan Singh

The Waqf Estates of Pånæuå: Historical Analysis (from Fifteenth to Twentieth Centuries)

Salim Zaweed

Urbanisation at Sannati (c. 300 bc–c. 300 ad): An Early Historic Buddhist Settlement in North Karnataka, India. A Comparative Perspective

Hema Thakur

The Patterns of Bone Technology in Ancient Kashi (1300 bcto 300 ad)

Anuradha Singh

Buderas—A Pastoralist Community of High Himalayan Society: Migration, Identity, Existence and Belief

Dinesh Prasad Saklani

Book Reviews

Pandit Sunder Lal,British Rule in India

by K. L. Tuteja

Arundhati C. Khandkar and Ashok C. Khandkar, Swimming Upstream: Laxmanshastri Joshi and the Evolution of Modern India

by Santosh Kumar Rai

Rupendra Kumar Chattopadhyay, The Archaeology of Coastal Bengal

by Bhairabi Prasad Sahu

Pankaj Jha, Political History of Literature: Vidyapati and the Fifteenth Century

by Dhrub Kumar Singh

Sabita Singh,The Politics of Marriage in Medieval India: Gender and Alliance in Rajasthan

by Manorama Upadhyaya

Annamaria Motrescu-Mayes and Marcus Banks (eds.), Visual Histories of South Asia(Forward by Christopher Pinney)

by Rakesh Kumar Upadhyay

ITIHAS (Shodh Patrika)

In the Editorial Board meeting of ITIHAS (Shodh Patrika) held on 13 May 2015, it was decided to revive ITIHAS (Shodh Patrika). The ICHR made a request to all the scholars of Historical Research to submit their original research papers, written in Hindi for consideration and publication in ITIHAS . Two issues of Itihas are brought out every year—one in June and other in December. It is matter of great pleasure to report that Itihas ( Shodh Patrika ), which has revived in very recent past is being recognised among the scholars of history throughout the north, north west, east and west. Even the scholars of non-hindi belt are demanding for some of the articles published in Itihas ( Shodh Patrika ). The journal is listed in the UGC care list – the UGC referred journals list. Prof. Ishwar Sharan Vishwakarma, Member, ICHR & Chairman Uttar Pradesh Higher Education Comission is the Chief Editor , Dr. Om Jee Upadhyay, Director (R&A), is Editor and Dr. Saurabh Kumar Mishra, Deputy Director (Journal) is Co-Editor of Itihas ( Shodh Patrika ).

Editor-in-Chief

Prof. Ishwar Sharan Vishwakarma

Dr. Om Jee Upadhyay

Dr. Saurabh Kumar Mishra

Prof. Raghuvendra Tanwar: Chairman, Indian Council of Historical Research, New Delhi

Editorial board

Rajeev Ranjan, Member, Indian Council of Historical Research, Prof., Department of History, College of Commerce, Arts and Sciences, Patliputra, University, Patna
Sugam Anand, Former Vice Chancellor, Agra University, Agra, Uttar Pradesh
Vibha Upadhyay, Member, Indian Council of Historical Research / Former Professor,
Department of History and Indian Culture, University of Rajasthan, Jaipur, Rajasthan
Suman Jain, Member, Indian Council of Historical Research / Professor, Department of Ancient Indian History, Culture and Archeology, Banaras Hindu University, Varanasi
Anand Shankar Singh, Principal, Ishwar Sharan College, Prayagraj, Uttar Pradesh
Shri G.B. Mehndale, Independent Historian, Writer and Expert in Medieval History, Maharashtra
Rajesh Kumar, Director (Research Journal, Publication and Librarie), Indian Council of Historical Research, New Delhi

Advisory board

Krishna Swaroop Gupta, Former Professor and President, Department of History, Mohanlal Sukhadia University, Udaipur
Deenbandhu Pandey, Former Professor and President, Art History Department, Banaras Hindu University, Varanasi
Susmita Pande, Former Chairman, National Monuments Authority, Government of India, New Delhi
Amarjit Singh, Acharya and President, Department of History, Kurukshetra University, Haryana
Rajneesh Kumar Shukla, Vice Chancellor, Mahatma Gandhi International Hindi University, Wardha, Maharashtra
Baidyanath Labh, Vice Chancellor, Nava Nalanda Mahavihara (Deemed University), Nalanda, Bihar
Prabhat Kumar, President, Department of History, Gurukul Kangri University, Haridwar
Himanshu Chaturvedi, Acharya and former President, Department of History, Deendayal Upadhyay Gorakhpur University, Gorakhpur (U.P.)
Brajesh Kumar Srivastava, Acharya and President, Department of History, Dr. Hari Singh Gaur University, Sagar (M.P.)
Sanjay Manjul, Joint Director General, Archaeological Survey of India, New Delhi
Vinu Pant, Chairman, Department of History, Sikkim Central University, Gangtok
Sunil Kumar Saxena, Acharya History Department, Maharani Laxmibai Government College of Excellence, Jiwaji University, Gwalior, MP.
Neet Bihari Lal, Chairman, Department of History, Government Post Graduate College, Bilaspur, District, Rampur, (Uttar Pradesh)
Ratnesh Kumar Tripathi, Assistant Prof. Satyavati College, Delhi University, Delhi

शोध लेखः अंक - 07 भाग -01

ठिकाना दस्तावेज — आर्थिक इतिहास के स्रोत(18वीं — 19वीं शताब्दी के मेवाड़ के सन्दर्भ में)

के.एस. गुप्ता

काशी में कुण्डों की परम्परा और गाहड़वाल अभिलेखों में वर्णित कुण्ड

सीताराम दुबे

अनेक देशों में ईसाई पंथ की स्वीकार्यता के कारण एवं स्वास्तिक स्वरूप में परिवर्तन

राजीवरंजन उपाध्याय

भारतीय संस्कृति में गन्धर्व एवं गान्धर्व — विघा

रामप्यारे मिश्र

हरियाणा क्षेत्र में सविनय अवज्ञा आंदोलनः एक अध्ययन

महेन्द्र सिंह

मदनमोहन मालवीयः सनातन धर्म , एकता और राष्ट्रप्रेम

भुवन कुमार झा

साहित्य के मानकों में शिव एवं शक्ति के आयुध और उनका महत्व

रूमी गुप्ता

फ़िजी में भारतीय गिरमिटियाओं की राजनैतिक चेतनाः एक ऐतिहासिक अध्ययन

गोपाल मिश्रा

पुस्तक समीक्षाः

प्रो. बिमलेन्द्र कुमार, भेसञ्जमञ्जूसा (देवनागरी संस्करण) , बुद्धिस्ट वर्ल प्रेस , दिल्ली — 110052 , प्रथम संस्करण

राजेश रंजन

सुमेस्ता, राजपूताना में सामाजिक कुरीतियाँ एवं निवारण (पश्चिमी राजपूताना के विशेष संदर्भ में 1800 — 1950 ई.) , राजस्थानी ग्रंथागार , जोधपुर , 2020 , प्रथम संस्करण

विजय कुमार वशिष्ठ

सौरभ कुमार मिश्र, चाइनीज महामारी ट्टकोविड — 19 ’ और राष्ट्रीय स्वयंसेवक संघ , प्रकाशन विभाग , अखिल भारतीय इतिहास संकलन योजना , नई दिल्ली , प्रथम संस्करण — 2020

राजेश कुमार

SHIKSHAN SANSHODHAN [ ISSN(O): 2581-6241 ] Peer-Reviewed, Referred, Indexed Research Journal. Impact Factor : 6.831

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शिक्षण संशोधन : कला, मानविकी और सामाजिक विज्ञान जर्नल

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The Emergence of Hindi Literature: From Transregional Maru-Gurjar to Madhyadeśī Narratives

2018, In John Stratton Hawley, Anshu Malhotra and Tyler Williams eds. Texts and Traditions in Early Modern North India (New Delhi: Oxford University Press)

Related Papers

Early Modern India Literatures and Images, Texts and Languages

Anne Murphy

This exploratory essay considers in preliminary terms some of the registers of vernacular literary production in Punjab, and to suggest what the writing of a history of Punjabi language literary production might look like with a broader view to both vernacular and cosmopolitan literary production in the region. Punjabi's emergence must be understood in dynamic relation to the presence of Sadhukarrī, Braj, and emergent Hindustani in the region, as well as the formative presence of Persian. The multiplicity of its articulation points largely outside of the conventional centres associated with vernacular literary production-the court and the formal religious institution-provide Punjabi with a distinctive location, although it simultaneously maintained enduring and important ties to such centres. It is suggested that this may account for some of the particular valences of Punjabi language use; more work is required, however, to fully characterize this, and to explicate fully the interconnection between Punjabi cultural production and that in other languages. Punjabi cultural production in the early modern period sits uneasily within the understanding of the 'vernacular millennium,' described so well by Sheldon Pollock, where new language choices emerged in relation to newly defined cultural zones linked to the emergence of 'vernacular polities' in contradistinction to, but reliant upon, a prior cosmopolitan idiom that was supralocal.

Orientalistische Literaturzeitung

Hans Harder

Jaroslav Strnad

Morphology and Syntax of Old Hindī has been designed as a tool for scholars and students of medieval Hindī literature wishing to learn one of its important but difficult dialects, the so called sadhukkarī bhāshā. Based on an early Rājasthānī manuscript, the volume includes a commented edition of one hundred poems attributed to medieval mystic and thinker Kabīr, followed by a detailed treatment of morphological structure and main syntactic features of the language. The exposition is accompanied by numerous textual examples and index of all lexical and grammatical morphs. The book can be used as a descriptive grammar of the dialect in question, an aid to the study of historical development of New Indo-Aryan languages, and a reader for use in university courses.

Acta Linguistica Asiatica

Amitabh V Dwivedi

This paper is a summary of some phonological and morphosyntactice features of the Bhadarwahi language of Indo-Aryan family. Bhadarwahi is a lesser known and less documented language spoken in district of Doda of Jammu region of Jammu and Kashmir State in India. Typologically it is a subject dominant language with an SOV word order (SV if without object) and its verb agrees with a noun phrase which is not followed by an overt post-position. These noun phrases can move freely in the sentence without changing the meaning of the sentence. The indirect object generally precedes the direct object. Aspiration, like any other Indo-Aryan languages, is a prominent feature of Bhadarwahi. Nasalization is a distinctive feature, and vowel and consonant contrasts are commonly observed. Infinitive and participle forms are formed by suffixation while infixation is also found in causative formation. Tense is carried by auxiliary and aspect and mood is marked by the main verb.

Most treatments of the system of Hindī nominal flection in both standard Hindī grammars and treatises dealing with the historical development of the language record only two morphologically distinct cases – the direct and oblique cases of both the singular and plural forms. Treatments of the relics of the MIA primary endings for different cases of the singular and plural can be found in grammars of other NIA languages or in more detailed descriptions of Old Hindī dialects. Even in the latter case, however, the extant forms are presented in a cursory fashion so that the general picture of the morphological structure, as reflected in Old Hindī literary works, remains incomplete and fragmentary. In the field of nominal flection it is probably the overtly marked locative / instrumental / ergative case that needs a more detailed treatment than it has received so far. The present study seeks, at least in part, to make up for this deficiency by concentrating on the locative case marker-i and its extended variants-ai,-aĩ,-e and-ẽ in nouns, adjectives and postpositions as it occurs in the Rājasthānī versions of pads (short poems sung to a particular rāga), ascribed to the medieval sant Kabīr (ca. 1440–1518 CE). In the 16th and 17th centuries a great number of these poems circulated in the area of present-day Eastern Rājasthān and the area of Braj, transmitted orally by professional singers and increasingly also in written form by devoted scribes affiliated to the Dādūpanthī or Vaiṣṇava communities. The language of these poems represents a blend of Eastern Rājasthānī dialects with admixtures of Braj, Khaṛī bolī and occasional insertions of Pañjābī and Eastern Hindī (Avadhī, Bhojpurī) grammatical forms and lexical units. This mixture, for which Hindī scholars devised the name khicaṛī (originally a term for a mixed dish of rice and pulses) or sadhukkaṛī bhāṣā (the speech of sādhus) varies across space, time and tradition; we do not, and probably even cannot, find a systematic treatment of it in a grammatical treatise of the standard type. The analysis has to focus on a particular type of text produced in a particular locality and at a known time; each text has to be treated as a unique historical document belonging in a particular social and linguistic context. Broader generalizations about the historical development of this or that phonological, morphological or syntactical feature can only be made after a careful comparison of relevant data recovered from a greater number of primary sources. The present study represents but a small step in this direction.

Anjali Malhotra

University of Delhi, Department of English

Forms of Knowledge in India: Critical Revaluations. Ed. by Suresh Raval, G.M. Mehta, Sitanshu Yashaschandra. Pencraft, Delhi. 89-104.

Probal Dasgupta

"Bhasha. Journal of South Asian Linguistics, Philology and Grammatical Traditions" Vol. 1 | Num. 1 | Aprile 2022

Edizioni Ca’ Foscari - Venice University Press

OPEN ACCESS: http://doi.org/10.30687/bhasha/8409-3769/2021/01 Bhasha. Journal of South Asian Linguistics, Philology and Grammatical Traditions is an international journal that welcomes submissions that adopt evidence-based approaches to all areas of linguistics related to South Asian literary (classical and modern/contemporary), spoken and/or endangered languages. The aim of the Journal is to collect papers devoted to the general synchronic linguistic analysis (including sociolinguistic analysis pertaining to today’s languages) of particular languages and/or particular texts, even those that incorporate a comparative analysis with other languages or texts. From the point of view of linguistics, one of the other areas of interest is understanding the evolution of the various languages employed in South Asia today and in the previous historical phases. The term ‘evolution’ is here understood from the point of view of linguistic history – according to a pure diachronic linguistic perspective – as well as from the point of view of the history of these languages, concerning thus the dynamics existing between a specific language and the culture and socio-political context of the society where this language is spoken. For this reason, the Journal also includes in its scope the analysis of the history of reading and reception studies in South Asia. Articles focusing on textual details and criticism and on the history of manuscript traditions and circulation will also be considered. Last but not the least, particular emphasis is also placed on the study of grammatical traditions that have thrived in the South Asian regions. An important part of Bhasha will be devoted to reviews of new books or specific important papers related in some way to the aims of the Journal. The Journal predominantly publishes articles in English but will occasionally also publish in Italian, French and German.

Monduzzi Editoriale Cisalpino

The publication presented here is part of a long-lasting and fruitful cooperation with the Indological institutions of the Universities of Prague, Cracow, Warsaw and Calicut. After the International Seminar organized by Professor C. Rajendran at Calicut University in January 2010 on “Narrative Techniques in Indian Literature and Arts”, it seemed of high interest to go on fostering some questions on the broader notions of figurative language and discourse strategies (especially the textual application) and their role in Indian Culture. In particular, research on stylistic devices has yielded a rich and diverse knowledge-base and the scientific interest has been sparked particularly by the emergence of the possibility to explore the different values, usages and meanings of Rhetoric (using a classical term) trying to create a platform for several research-fields that may open to cross fertilization.

Indo-Iranian Journal

Brian D Joseph

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कैसे एक शोधपत्र (Research Paper) लिखें

इस आर्टिकल के सहायक लेखक (co-author) हमारी बहुत ही अनुभवी एडिटर और रिसर्चर्स (researchers) टीम से हैं जो इस आर्टिकल में शामिल प्रत्येक जानकारी की सटीकता और व्यापकता की अच्छी तरह से जाँच करते हैं। wikiHow's Content Management Team बहुत ही सावधानी से हमारे एडिटोरियल स्टाफ (editorial staff) द्वारा किये गए कार्य को मॉनिटर करती है ये सुनिश्चित करने के लिए कि सभी आर्टिकल्स में दी गई जानकारी उच्च गुणवत्ता की है कि नहीं। यहाँ पर 8 रेफरेन्स दिए गए हैं जिन्हे आप आर्टिकल में नीचे देख सकते हैं। यह आर्टिकल १,३८,५१८ बार देखा गया है।

स्कूल की ऊंची कक्षाओं में पढ़ने के दौरान और कॉलेज पीरियड में हमेशा ही, आपको शोध-पत्र तैयार करने के लिए कहा जाएगा। एक शोध-पत्र का इस्तेमाल वैज्ञानिक, तकनीकी और सामाजिक मुद्दों की ख़ोज-बीन और पहचान में किया जा सकता है। यदि शोध-पत्र लेखन का आपका यह पहला अवसर है, तो बेशक कुछ डरावना भी लग सकता है, पर मस्तिष्क को अच्छी तरह से संयोजित और एकाग्र करें, तो आप खुद के लिए इस प्रक्रिया को आसान बना सकते हैं। शोध-पत्र तो स्वयं नहीं लिख जाएगा, पर आप इस प्रकार से योजना बना सकते हैं, और ऐसी तैयारी कर सकते हैं कि लेखन व्यावहारिक रूप में खुद-ब-खुद जेहन में उतरता चला जाए।

अपने विषयवस्तु का चयन

आम तौर पर, वेबसाइट जिनके नाम के अंत में .edu, .gov, या .org होता है, ऎसी सूचनाएं रखती हैं जिन्हें इस्तेमाल किया जा सकता है। ऐसा इसलिए है कि ये वेबसाइट स्कूलों, सरकार या उन संगठनों की होती हैं जो आपके विषय से सम्बंधित हैं।
अपनी खोज का प्रश्न बार-बार बदलें ताकि आपके विषय पर अलग-अलग तरह के खोज परिणाम मिलें। अगर कुछ भी मिलता नज़र न आये तो ऐसा हो सकता है कि आपकी खोज का प्रश्न अधिकाँश लेखों के शीर्षक से मेल नहीं खा रहा है जो आपके विषय पर हैं।

ऐसे डेटाबेस ढूंढ़िए जो आपके विषय को ही सम्मिलित करते हों। उदहारण के लिए PsycINFO एक ऐसा डेटाबेस है जो कि केवल मनोविज्ञान और समाजशास्त्र के क्षेत्र में ही विद्वानों द्वारा किये काम को सम्मिलित करता है। एक सामान्य खोज के मुकाबले यह आपको अपने अनुरूप शोध सामग्री पाने में मदद करेगा। [२] X रिसर्च सोर्स
पूछताछ के एकाधिक खोज-बॉक्स या केवल केवल एक ही प्रकार के स्रोत वाले आर्काइव के साथ अधिकाँश अकादमिक डेटाबेस आपको ये सुविधा देते हैं कि आप बेहद विशिष्ट सूचना मांग सकें (जैसे केवल जर्नल आलेख या केवल समाचार पत्र)। इस सुविधा का लाभ उठाकर जितने अधिक खोज बॉक्स आप इस्तेमाल कर सकते हैं उतना करें।
अपने विभाग के पुस्तकालय जाएँ और लाइब्रेरियन से अकादमिक डेटाबेस, जिनकी सदस्यता ली गयी है, की पूरी सूची और उनके पासवर्ड ले लें।

एक रूपरेखा का निर्माण

रूपरेखा बनाने और शोधपत्र लिखने का काम आखिरकार आसान करने के लिए टीका-टिप्पणी का काम गहनता से कीजिये। जिस चीज़ के महत्वपूर्ण होने का आपको ज़रा भी अंदेशा हो या जो आपके शोधपत्र में इस्तेमाल हो सकता है, उसकी निशानदेही कर लीजिए।
जैसे-जैसे आप अपने शोध में महत्वपूर्ण हिस्सों को चिन्हित करते जाएँ, अपनी टिप्पणी और नोट जोड़ते जाएँ कि इन्हें आप अपने शोध-पत्र में कहाँ इस्तेमाल करेंगे। अपने विचारों को लिखना जैसे-जैसे वे आते जाएँ, आपके शोधपत्र लेखन को कहीं आसान बना देगा और ऎसी सामग्री के रूप में रहेगा जिसे आप सन्दर्भ के लिए फिर-फिर इस्तेमाल कर सकें।

हर उद्धरण या विषय जिसे आपने चिन्हित किया है उसे अलग-अलग नोट कार्ड पर लिखने की कोशिश कीजिए। इस तरह से आप अपने कार्डों को मनचाहे ढंग से पुनर्व्यवस्थित कर सकेंगे।
अपने नोट का रंगों में कोड बना लें, ताकि वे आसान हो जाएँ। अलग-अलग स्रोतों से जो भी नोट आप ले रहे हैं, उन्हें सूची बद्ध कर लें, और फिर सूचना के अलग-अलग वर्गों को अलग-अलग रंगों में चिन्हित कर लें। उदाहरण के लिए, जो कुछ भी आप किसी विशेष किताब या जर्नल से ले रहे हैं उन्हें एक कागज़ पर लिख लें ताकि नोट्स को सुगठित किया जा सके, और फिर जो कुछ भी चरित्रों से सम्बंधित है उसे हरे से चिन्हित करें, कथानक से जुड़े सबकुछ को नारंगी रंग में चिन्हित करें, आदि-आदि।

एक तार्किक शोधपत्र विवादित विषयों पर एक पक्ष लेता है और एक दृष्टिकोण के लिए तर्क प्रस्तुत करता है। मुद्दे पर एक तर्कसंगत प्रतिपक्ष के साथ बहस की जानी चाहिए।
एक विश्लेषणात्मक शोधपत्र किसी महत्त्वपूर्ण विषय पर नए सिरे से दृष्टिपात करता है। विषय आवश्यक नहीं है कि विवादित हो, पर आपको अपने पाठकों को सहमत करना पड़ेगा कि आपके विचारों में गुणवत्ता है। यह महज आपके शोध से विचारों की उबकाई भर नहीं, बल्कि अपने उन विशिष्ट अद्वितीय विचारों की प्रस्तुति है जिन्हें आपने गहन शोध से सीखा है।

थीसिस विकसित करने का आसान तरीका है कि उसे एक प्रश्न के रूप में ढालिए जिसका आपका निबंध उत्तर देगा। वह मुख्य प्रश्न या हाइपोथीसिस क्या है जिसको आप अपने शोधपत्र में प्रमाणित करना चाहते हैं? उदाहरण के लिए आपकी थीसिस का प्रश्न हो सकता है, “मानसिक बीमारियों के इलाज की सफलता को सांस्कृतिक स्वीकृति कैसे प्रभावित करती है?” यह प्रश्न आपकी थीसिस क्या होगी उसे निर्धारित कर सकता है – इस प्रश्न के लिए आपका जो भी उत्तर होगा, वही आपका थीसिस-कथन होगा।
शोधपत्र के सभी तर्कों को दिए बिना या उसकी रूपरेखा बताये बिना ही आपकी थीसिस को आपके शोध के मुख्य विचार को व्यक्त करना होगा। यह एक सरल कथन होना चाहिए, न कि कई सहायक वाक्यों का एक समूह, आपका बाक़ी शोधपत्र तो इस काम के लिए है ही!

जब आप अपने मुख्य विचारों की रूप-रेखा बनाएं, उनको एक विशिष्ट क्रम में रखना अहम है। अपने सबसे मज़बूत तर्कों को निबंध के सबसे पहले और सबसे अंत में रखिये। जबकि ज्यादा औसत बिन्दुओं को निबंध के बीचोंबीच या अंत की तरफ रखिये।
सबसे मुख्य बिन्दुओं को एक ही पैराग्राफ में समेटना ज़रूरी नहीं है, विशेष करके अगर आप एक अपेक्षाकृत लंबा शोधपत्र लिख रहे हैं। प्रमुख विचारों को जितने पैराग्राफ में आप ज़रूरी समझें फैलाकर लिख सकते हैं।

अपनी हर बात को साक्ष्यों से पुष्ट करें। क्योंकि यह एक शोधपत्र है इसलिए ऐसी टिप्पणी न करें जिसकी पुष्टि सीधे आपके शोध के तथ्यों से न हो।
अपने शोध में पर्याप्त व्याख्याएं दीजिये। बिना तथ्यों के अपने मत के बखान का विलोम बगैर किसी व्याख्या के बिना तथ्यों को देना होगा। यद्यपि आप निश्चित ही पर्याप्त प्रमाण देना चाहते हैं, तो भी जहां भी संभव हो अपनी टिप्पणी जोड़ते हुए यह सुनिश्चित कीजिए कि शोधपत्र पर आपकी मौलिक और विशिष्ट छाप हो।
बहुत सारे सीधे लम्बे उद्धरण देने से बचें। यद्यपि आपका निबंध शोध पर आधारित है, फिर भी महत्वपूर्ण बात यह है कि आपको अपने विचार प्रस्तुत करने हैं। जिस उद्धरण का आप इस्तेमाल करना चाहते हैं, जब तक वह बेहद अनिवार्य न हो, उसे अपने ही शब्दों में व्यक्त और विश्लेषित करने की कोशिश कीजिए।
अपने पेपर में साफ़-सुथरे और संतुलित गति से एक बिंदु से दूसरे तक जाने का प्रयास करें। निबंध में स्वछन्द तारतम्य और प्रवाह होना चाहिए, इसके बजाय कि अनाड़ी की तरह रुक-रुक कर क्रम टूटे और फिर अचानक शुरू हो जाए। यह ध्यान रखें कि लेख के मुख्य भाग वाला हर पैरा अपने बाद वाले से जाकर मिलता हो।

आपके निष्कर्ष का लक्ष्य, साधारण शब्दों में, इस प्रश्न का उत्तर देना है, “तो क्या?” ध्यान रखें कि पाठक आख़िरकार महसूस करे कि उसे कुछ प्राप्त हुआ है।
कई कारणों से अच्छा नुस्खा तो यह है कि, निष्कर्ष को भूमिका के पहले लिख लिया जाये। पहली बात तो यह है कि जब प्रमाण आपके दिमाग में ताज़ा हों तो निष्कर्ष लिखना ज्यादा आसान होता है। उससे भी बड़ी बात यह है, सलाह दी जाती है कि आप निष्कर्ष में अपने सबसे चुनिन्दा शब्द और भाषा का मजबूती से इस्तेमाल करें और फिर उन्हीं विचारों को भिन्न शब्दों में अपेक्षाकृत कम वेग के साथ भूमिका में रख दें, न कि इसका उल्टा करें; यह पाठकों पर ज्यादा स्थायी प्रभाव छोड़ेगा।

MLA फॉर्मेट को विशेष रूप से साहित्यिक शोध-पत्रों के लिए इस्तेमाल किया जाता है और इसमें ‘उद्धृत सामग्री’ की एक सूची अंत में जोड़नी होती है, इस विधि में अंतरपाठीय उद्धरण प्रयोग किये जाते हैं।
APA फॉर्मेट का इस्तेमाल सामाजिक विज्ञान के क्षेत्र में शोधपत्रों के लिए शोधकर्त्ताओं द्वारा किया जाता है, और इसमें भी अंतरपाठीय उद्धरण देने होते हैं। इसमें निबंध का अंत “सन्दर्भ” पृष्ठ के साथ होता है, और इसमें मुख्य भाग के पैराग्राफों के बीच में अनुच्छेद शीर्षक का प्रयोग भी किया जा सकता है।
शिकागो फोर्मटिंग को प्रमुखतः ऐतिहासिक शोधपत्रों के लिए इस्तेमाल किया जाता है और इसमें अंतरपाठीय उद्धरण के स्थान पर पृष्ठ के नीचे फुटनोट का प्रयोग होता है और साथ में एक ‘उद्धृत सामग्री’ और सन्दर्भों का पृष्ठ जुड़ता है। [७] X रिसर्च सोर्स

अपने पेपर का सम्पादन यदि खुद आपने किया है, तो उस पर वापस आने से पहले कम से कम तीन दिन प्रतीक्षा कीजिए। अध्ययन दिखाते हैं कि, लेख समाप्त करने के बाद भी दो-तीन दिन तक यह आपके जेहन में ताज़ा बना रहता है, और इसलिए ज्यादा संभावना यह रहेगी कि आम तौर पर आप जिन बुनियादी त्रुटियों को पकड़ पाते, उन्हें भी अपनी सरसरी नज़र में नजरअंदाज कर जाएँगे।
दूसरों के द्वारा संपादन को महज इसलिए नजरअंदाज न करें कि उनसे आपका काम बढ़ जाएगा। अगर वे आपके पेपर के किसी अंश को दोबारा लिखे जाने की सलाह दे रहे हों तो उनके इस आग्रह का संभवतया उचित कारण है। अपने पेपर के सघन सम्पादन पर समय दीजिए। [८] X रिसर्च सोर्स

रिसर्च के दौरान महत्वपूर्ण थीम, प्रश्नों और केन्द्रीय मुद्दों को ढूँढ़ें।
यह समझने की कोशिश करें कि, आप वास्तव में निर्दिष्ट रूप में किस चीज़ का अन्वेषण करना चाहते हैं, इसके बजाय कि पेपर में ढेर सारे व्यापक विचारों को ठूस दिया जाए।
ऐसा करने के लिये अंतिम क्षण तक प्रतीक्षा मत कीजिए।
अपने असाइंमेंट को समयानुसार पूरा करना सुनिश्चित कीजिए।

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Original article
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Published: 28 April 2022

Evolution of Indian cuisine: a socio-historical review

Vishu Antani 1 , 2 &
Santosh Mahapatra ORCID: orcid.org/0000-0002-0077-2882 3

Journal of Ethnic Foods volume 9 , Article number: 15 ( 2022 ) Cite this article

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This paper aims to present a socio-historical review of Indian cuisine and its evolution. Based on a thorough analysis of a wide range of documents, the investigation focuses on four eras, each having a significant and lasting effect on Indian cuisine. Parallels have been drawn to modern Indian cuisine wherever possible. This study follows the advances in Indian cuisine through the prehistoric era, into the Vedic era, where religious scriptures, especially the Hindu scriptures, affected what was cooked during the time, followed by the invasion of the subcontinent by the Mughals. Finally, the effects of European colonization on Indian cuisine are critically analysed and an attempt is made to examine threads, if any, connecting culinary preferences of people across these phases. The results of the analysis indicate the intriguing impact of intricate connections among several sociocultural factors on the evolution of Indian cuisine. At the end of the paper, a few areas are identified for future exploration.

Introduction

This paper tries to trace the history of Indian cuisine, a topic that remains surprisingly underexplored in the gastronomy literature. Unique in its standing and mysterious in many ways, as claimed by the famous novelist E. M. Forster [ 20 ], India remains a curious case of interest. Among other things, its food culture has a vibrant history filled with tasty twists and turns, which is in agreement with the claim that Indian culture can be explored through its foods. In fact, across many cultures, one can historically trace sociocultural reasons behind culinary choices [ 1 ]. Tracing the history of food in India is pivotal to understanding Indian cuisine. For a very long time, each of India’s conglomeration of kingdoms had a royal court tended by chefs and innovations in food took place in these kitchens; new dishes were created, and old dishes were recreated. In the kitchens of commoners, cooks or housewives would try to recreate those dishes using ingredients at their disposal. Modern Indian cuisine is the result of the flavourful adventure India has been through, and in this adventure, one can socio-historically trace the interaction between personal and social choices, the divine and the mundane obligations [ 8 ], and the karma and its repercussions. The beginnings of India’s food history, especially during Vedic times, were driven by the attributive property of Guṇa , a Hindu philosophical concept referring to quality or peculiarity. Sattva , rajas , and tamas , the three Guṇas , were believed to have manifestations in the form of ‘vegetarian, spicy and carnivorous’ [ 6 , 43 ]. Even the philosophy of ahimsa shaped the food choices of people in ancient Hindu civilizations [ 42 ]. This philosophical tradition underwent a series of changes, challenged by the geopolitical and sociocultural changes that came to India with the Mughal invasion and European colonization. In this paper, we have presented a brief historical review of Indian cuisine that covers a period starting with the prehistoric era and ending with European colonization and have demonstrated how the evolution of food in India is deeply enmeshed in various factors like culture, religion, ethnicity, financial background, social class, and availability of and access to raw materials.

Methodology

We collected data for the study through thorough document analysis. We surveyed ancient religious scriptures from archives, newspapers, memoirs, travelogues, research articles, poems, history books and books written on food cultures, and made comprehensive notes. All the notes were verified through information collected from more than one source. Then, we searched for patterns in the data and organized the details under the four most frequently found patterns in food culture: Prehistoric, Vedic, Mughal, and European colonization. For each era, we arranged the information in a systematic manner which mainly focused on discussions on the evolution of food through a close interplay between sociocultural factors and the availability of raw materials required for the preparation of food.

Results and discussion

Prehistoric era.

Prehistoric food habits in India still remain partly shrouded in uncertainties [ 33 ]. Like literature, cuisines from a different era have proved difficult to understand. Written recipes may be one of the sources of determining the type of food eaten by the people then, but language still remains a barrier [ 11 , 16 , 32 ], which is especially true in the case of prehistoric India. What we know about people’s food habits is an episodic story of survival and a transition to becoming an agrarian community [ 33 ]. The information is obtained through anthropological evidence and cave paintings found in various parts of Indian states such as Rajasthan, Gujrat and Punjab [ 1 ].

Bones of cattle, goats, sheep, buffalo, and pigs have been found at Harappan excavation sites. While cattle, goats, and sheep may have been domesticated, it is also possible that they were hunted or raised for their flesh. Cattle farming was mainly restricted to the Zebu cattle, native to the Indus Valley region (see Fig. 1 ) [ 21 ]. Bones of wild animals like boar, deer, and gharial have also been found. Along with these, the remains of fish and fowl were also discovered. Grilling was the preferred way to cook meat. The animal would be roasted whole on an open fire or cut into bite-size chunks [ 33 , 35 , 36 ]. These chunks were pierced onto a skewer and roasted, like modern-day tikkas . The animal was lodged onto a stick, which could be rotated, and placed over the fire. Pottery from prehistoric times has revealed the presence of bowls with wide mouths, which indicates the use of boiling as another method of preparation [ 24 ].

Source : Wikimedia Commons https://commons.wikimedia.org/wiki/File:Indus_Valley_Civilization,_Mature_Phase_(2600-1900_BCE).png

A map of the Indus Valley Civilization dating back to 2600–1900 BCE. It was a Bronze Age civilization and one of the most widespread civilizations in Asia, spanning modern-day north and north-western India, most of Pakistan and Afghanistan.

Pulses and grains were consumed by the people of the Indus Valley [ 23 ]. Various pulses like chickpeas, red lentil, and green peas were introduced from Western Asia to the Indus Valley in around 4000 B.C. Barley and wheat were also found along with the pulses at archaeological sites. Their use carried over into the Vedic era, when barley was one of the primary grains. Rice was consumed much later.

Several stone tools of varying sizes have been discovered at excavation sites. Large saddle querns have been found, probably used for grinding grains to make flour. Two types of stones may have been used with the querns: a small one for rolling, like a rolling pin, and a larger, heavier one to pound on materials. Curry stones would have been used to grind spices. However, it remains unclear whether the spices were grown within the region or obtained through trade or barter.

Many important texts on medicine, yoga, literature, religion, etc., from the Vedic era, such as Patanjali’s Yoga Sutras, Caraka’s Caraka-Saṃhitā, and the Upanishads, have discussed foods and their impact on the human body. The Vedas have emphasized the connection between spirituality and the choice of food without relinquishing the need for taste and health [ 27 ]. Recent research throws light on linguistic similarities of food items consumed across cultures making it slightly easier to connect the finer dots of Indian cuisine from the Vedic era [ 1 ]. The decline of the Indus Valley Civilization was followed by the Vedic period. During this period, the north-western region of the Indian subcontinent was occupied by Indo-Aryans. Most of the Aryans then were pastoralists. Milk provided for their food and other products like butter and curd.

The Aryans considered food to be a gift from God and a source of strength. In the four Vedas , Rigveda , Samaveda , Yajurveda , and Atharvaveda, there are various mentions of the grains used during those times [ 38 ]. Initially, barley was a staple food of most Aryans . Cultivation of other crops such as wheat, sugarcane, and millets followed. Lentils, mainly red, green, and black, were also grown. Later, the Aryans added rice and other cereals to their diet [ 13 ].

Sweetcakes called apupa have been mentioned multiple times in the Vedas . Apupa or Malpua (see Fig. 2 ), as it is called today, was made with barley flour. The batter would be flattened into cakes and fried in ghee. Before serving, the fried cake was dipped in honey. Many variations have developed over time, and malpua is now paired with various condiments. Today, the batter is made with refined wheat flour or semolina flour and milk. Like the Vedic version, the batter is spread into flat cakes and fried in ghee. Instead of honey, the cakes are soaked in sugar syrup flavoured with saffron or jaggery (cane sugar) syrup. They are topped with chopped almonds and pistachios and paired with rabri , a sweet made by boiling milk at low heat with sugar and spices.

Malpua and Rabri: Malpua is an Indian sweet fried pancake, made from a batter of wheat or barley flour. It is fried in ghee and then placed in sugar syrup. Souce : Shutterstock https://www.shutterstock.com/image-photo/malpua-traditional-indian-sweet-pancake-coated-1035620161

Fried barley called dhana was not just eaten as food but was also offered to the gods. Pulverized barley seeds, called saktu , have been mentioned in the Vedas. Sattu , a flour made from ground pulses, is used in many kitchens today, and it may have roots in saktu . A porridge called odana was made by boiling barley in milk. Yet another preparation called karambha had yogurt mixed with barley, and it is still popular in parts of Gujarat.

Animal meat was presumably used by Hindus in what is now Punjab. Cows, goats, buffalo, and bulls were killed for their meat, and slaughterhouses have been mentioned in the texts. The practice of eating horse flesh was introduced by the Aryans, but its consumption did not seem to settle well with the natives. However, there have been accounts of slaughter of cows and bulls for their meat [ 24 ]. Meats were mostly roasted in clay ovens or on spits over charcoal. The consumption of meat as a survival strategy can be contrasted with the current debates about meat eating and its consequences [ 46 ].

Sesame seeds were important as both food and in rituals. As food, they would be cooked with vegetables, added to bread, or crushed to extract oil. Turmeric, pepper, and mustard seeds were used as flavourings. Various fruits and vegetables are mentioned in the Vedas including the bael fruit (Aegle marmelos), mangoes, dates, lotus stalks and roots, gourds, jujubes, and water chestnuts. These are not very different from the ingredients used in Indian kitchens today.

Alcoholic beverages existed in Vedic times, as suggested by the mention of sura in the Rigveda but disapproved for consumption. The drink has been mentioned only in a few places, and at times, in conjunction with soma . Soma was considered the drink of Gods and an elixir. The plant from which the drink was made has remained a mystery, but historians have speculated candidate plants [ 34 ]. It could be a type of millet, called ragi . Ragi is still used to make marua , an intoxicating drink in the Eastern Himalayas. Cannabis could also be the plant referred to in the texts which was used for preparing the soma drink [ 4 ]. Yet another suggestion is the fly agaric mushroom, because of its intoxicating effect when consumed [ 51 ]. Soma was prepared and offered to gods by Brahmans [ 17 ]. It is unclear as to whether or when fermentation took place [ 19 ]. There is debate surrounding the effects of soma [ 7 ]. While one branch of research views the description of the drink in the Vedas as intoxicating, other researchers argue that it was simply exhilarating, not intoxicating [ 44 ].

An important aspect of the social system in India that determined food culture and consumption among Indo-Aryans was the caste system [ 40 ] which can be traced back to around 1000 BC. The structural embodiments of the caste system, a legitimised practice of inequity believed to be inherited through one’s parentage and occupation, engendered a sense of purity in the culinary and consumption habits of people. Brahmins, the upper caste priests, often adhered to vegetarian food habits led by the philosophy of sattva . In contrast, Shudras, the lowest group in the caste ladder, engaged in eating animal meat and other kinds of tamasic habits. The possibility of upper caste politics to portray certain kinds of food habits as superior to others could be indeed the case. It is possible that the caste system was strengthened with the help of systemic food demonisation. Unfortunately, the caste system continues to shape food habits even in present times [ 39 ].

The descriptions about the culinary culture around 500 BC are not separately dealt with in any treatises as such. Rather, one can find these details in the memoirs of foreign writers and philosophers who visited India during those times. Megasthenes, an ambassador of Alexander and Chinese visitors such as Fa-Hsien and I-Ching, and Xuan Zang, a learned monk from China, have vividly described sociocultural practices including food and drinks [ 1 ].

Muslim rulers who were based in Sind (currently in Pakistan) started invading India after 700 AD with a desire to have access to the material riches the country possessed. In the consecutive millennia, continual attempts were made by several warlords such as Mahmud of Ghazni, Muhammad of Ghor, Bakhtiyar Khalji, and so on. However, no Muslim empire could flourish and sustain till Mughals came to India in the sixteenth century [ 22 ]. With Mughals came a flood of culinary inspirations and innovations that remain highly influential in the culinary practices of India [ 29 ]. Indian food culture, much like architecture, art, music, and language, would be unthinkable without considering the Mughal influence [ 10 ]. The predecessors of the Mughals, the Afghans, had brought with them a lot of culinary wealth. Afghan flatbreads, called naan, are now common in most Indian households and restaurants. These breads may bear some influence of Egyptian and Mesopotamian breads [ 12 , 15 , 30 ]. Koftas in Afghanistan are meatballs of minced beef flavoured with onions and other spices. Indian koftas are very similar to their Afghan counterparts, but beef is often replaced with other meat. In the southern and eastern regions of India, koftas are made from fish and shrimps. The meatballs are then served in gravy made of broth, milk, and cashew paste. A vegetarian version of the dish replaces the meat with grated vegetables or paneer. Jalebi (see the details in Fig. 3 ) is an Afghan dessert that has placed itself so well in Indian cuisine, that most people often forget its origin. Jalebi is made by frying a batter of refined flour in ghee or oil and then soaking it in sugar syrup, which is often infused with saffron giving jalebi its colour and fragrance. It is served simply with rose petals or alongside rabri . Phirni is one of the recent additions of an Afghan dish into Indian cuisine and is made by boiling soaked rice in milk along with nuts and khoa .

Jalebi is a dessert made by deep frying flour batter in concentric shapes and later dipping in sugar syrup infused with saffron. It is enjoyed across the Indian subcontinent and is known by different names in different places. Souce : Shutterstock https://www.shutterstock.com/image-photo/jelebi-cafe-458778184

Mughlai cuisine, with its rich and spicy curries, and fascination with meat has been influential in shaping modern Indian cuisine. It is important to note that most of the ingredients present in the dishes which masquerade themselves as Mughlai dishes, such as chillies, tomatoes, and potatoes, were unknown to kitchens in India until the late seventeenth or early eighteenth century [ 28 ]. This is the effect of modernization and innovation in the culinary world. Memoirs of rulers, like the Baburnama and the Akbarnama , hold a lot of information about food and eating habits [ 48 ]. Manuscripts of what seem to be recipe books written in Persian have also been found.

Since the Mughals practised Islam, pork was forbidden in royal courts and to other Muslims. Similarly, Hindus frowned upon the consumption of beef and refrained from eating it. The meat of a buffalo seemed the appropriate replacement for beef. Mutton and goat meat were widely consumed, mutton being more common than the latter. Various fowls such as chicken, quail, and ducks were also consumed [ 50 ]. Even today, mutton and fowl meat are the most common meats eaten in India along with seafood like fish and shrimp though politics has not left food alone. In Mughal times, Akbar, the most powerful and influential among Mughal emperors, avoided repeating the mistake of using cows as food which his father Humayun did. Humayun’s men ate beef and that incited Rajputs, the Hindu royal class. Akbar went to the extent of becoming a virtual vegetarian [ 40 ] to please Hindus and maintain his supremacy. However, the emperors that succeeded Akbar could not play the politics of food as wisely as Akbar did.

Mughlai food has a distinct bouquet associated with it. This aromatic aspect of food is brought about by the spices used. Spices were traded between Mughals and other rulers in India. Cumin and coriander were and still are common across India and were probably grown locally. Saffron, a very expensive spice, known for its sweet floral scent was imported from Kashmir. Other spices that added heat like cardamom, pepper, nutmeg, and ginger were brought from Southern India near the Malabar Coast. Turmeric was also brought from there. Interestingly, these regions still maintain a very high quality in producing the spices.

One of the earliest accounts of Mughal cuisine is recorded in the Ni’matnama (the Book of Delights). It was a cookbook compiled by Ghiyath Shah, the Sultan of Malwa, in the fifteenth century. The manuscript is believed to have found its way into the Mughal kitchens in 1562, when Akbar conquered the Malwa Sultanate. The book has detailed recipes, accompanied by miniature illustrations where the king is the central figure of the drawings and notes following dishes, classifying them as being worthy to be served to a king, a poor man’s food, or a king’s favourite. In the Ni’matnama , there are recipes for a variety of sambusas . Sambusas are made with a pastry of refined flour, then filled with a savoury, spicy filling, and finally fried. The filling of sambusas was made from venison [ 49 ]. In samosas (see Fig. 4 ), a modern-day favourite, the filling is made up mainly of potatoes, peas, and onions. Samosas continue to be a crowd-favourite tea snack in modern India.

Souce : Shutterstock https://www.shutterstock.com/image-photo/samosa-sambusa-triangle-fried-baked-dish-1145803784

Sambusas or Samosas are snacks made by frying pastry filled with a savoury filling such as potato, peas, onions, chicken, or lentils. They are one of the most popular tea time snacks in India.

Karhi is a preparation of chickpea flour with yogurt and sour milk which has been mentioned in the Ni’matnama and is still made in a lot of Indian houses. It is served with fried vegetable fritters, called pakoras . The Guajarati variation of karhi is sweetened by adding sugar or jaggery.

A number of dishes mentioned in the Ni’matnama point to Central Asian influence in the food. Sambusa is an example of that. Other such dishes include sikh , kabab , yakhni , shurba , and kufta . Sikh is a cylinder of spiced minced meat on a skewer which is roasted on a tandoor . Yakhni is broth made with spiced meat, while shurba is soup.

Several dishes mentioned in the Ni’matnama , sambusa , sikh , kabab , yakhni , shurba , and kufta (refer to Fig. 5 a) , point to Central Asian influence. Sikh (refer to Fig. 5 b) is a cylinder of spiced minced meat on a skewer which is roasted on a tandoor (refer to Fig. 5 d). Yakhni is broth made with spiced meat, while shurba (refer to Fig. 5 c) is soup. Apart from the common spices, a variety of exotic aromatics were used, such as musk (nutmeg), camphor, rosewater, and ambergris. The use of exotic produce was not limited to aromatics [ 49 ]. Recipes included in the book called for the use of a variety of unique meats, like partridges, rabbits, goats, mountain sheep, pigeons, and quails. Some of these meats are not common in modern Indian kitchens. The use of nutmeg is still prominent in Indian cuisine, but ambergris is obsolete.

a Malai Kofta is a dish made by adding fried balls of potatoes or meat in a rich spiced tomato gravy, topped with fresh cream. Souce : Shutterstock https://www.shutterstock.com/image-photo/malai-kofta-mughlai-speciality-dish-served-1248493381 b Sikh kebab is an Asian preparation where ground lamb or beef meat is wrapped around skewers and roasted on an open flame. Souce : Shutterstock https://www.shutterstock.com/image-photo/seekh-kabab4-154602104 c Shurpa or Shorba is a soup made with meat, vegetables, and spices in broth. Souce : Shutterstock https://www.shutterstock.com/image-photo/shurpa-shorpa-soup-rich-lamb-vegetables-1875768625 d Tandoor is a traditional Indian oven, used to cook naan and tikkas. Souce : Shutterstock https://www.shutterstock.com/image-photo/tandoor-oven-tikka-masala-chicken-naan-1854698554

Rice became more popular than wheat during Mughal times. Khichri is one of the many preparations of rice mentioned the Ni’matnama [ 49 ]. It is a salty porridge made from rice and lentils, usually without spices. The preparation and ingredients used in khichri vary with region, and a lot of varieties of khichri can be found in homes all over India. Since it is nutritious and easy to digest, it is often fed to the ill. The Ni’matnama was not the first historical account of khichri . Selecus, when he was the infantry general to Alexander the Great, revealed that rice with pulses was extensively prepared in India, around 300 B.C.E. Further, it is also mentioned by Ibn Battuta as kishri from his stay in India in approximately 1350. In his description, kishri was a rice dish with mung beans (green gram). Afanasy Nikitin, a Russian merchant and one of the earliest Europeans to travel to India, has described khichri in his narrative— Khozheniye za tri moray (The Journey Beyond Three Seas). Khichri (refer to Fig. 6 a) was popular during the Mughal period, especially under Jahangir [ 47 ]. Ain-i-Akbari , by Abu’l-Fazl ibn Mubarak, mentions seven variations for khichri . There is also mention of the dish along with biryani in the letters of Aurangzeb to his son, Bahadur Shah I.

a Khichdi is a savoury rice porridge with the addition of lentils, vegetables, and spices. Source : Shutterstock https://www.shutterstock.com/image-photo/famous-indian-food-khichdi-ready-serve-1629680485 b Paneer do pyaza is a made of Indian cottage cheese and rich onion-based gravy. Source : Shutterstock https://www.shutterstock.com/image-photo/paneer-do-pyaza-popular-punjabi-vegetarian-1263154453 c Mutton do pyaza is made of lamb meat and seasoned with lots of onions. https://www.shutterstock.com/image-photo/mutton-do-pyaza-two-onions-1226282581

Nushka-i-Shahjahani or Nushka u Namak is another cookbook that has recorded the recipes prepared in the kitchens of the emperor Shah Jahan—from breads and stews to sweetmeats. The ten chapters on food describe the varieties of breads, pottages, meat dishes, and other rice preparations like pulao and zerbiryans . Among the breads, there are recipes for naan (leavened oven-baked flatbread) and roti (round flatbread made from wholemeal flour), but no mention of paratha , a flatbread made of layers of cooked dough (hence, paratha was a later addition to Indian breads). Meat dishes were of two categories: qaliyas and do pyazas . Do pyazas (refer to Fig. 6 b and 6c) got their name from the preparation, where piyaz (onion) is added twice ( do ) in the process. Kebabs, porridges, and omelettes are also mentioned. The end of the collection features preserves like jams and pickles, fried breads, sweets, and puddings. Finally, a few basic techniques for making yogurt and cheese curds are included. Paneer (or Panir ) is an example of a cheese that is extensively used in Indian cooking, especially in vegetarian dishes as a protein source. The cheese curd for Paneer is made by curdling milk with a fruit- or vegetable-based acid (like lime juice).

Khulasat-i Makulat u Mashrubat or Alwan-i Ni’mat or Khwan-i Alwan-i Ni’mat is a cookbook from the times of Aurangzeb’s reign. It has forty chapters, each describing a category of a course, including nan-ha (breads), qaliya and do pyaza (meat curries), sag (greens, refer to Fig. 7 a), bharta (mashes, see Fig. 7 b), dal (pulses and lentils), zerbiryan (layered rice dish), khandawi (savoury cakes made from pulses or gram flour, refer to Fig. 7 d), salan-ha-i hindi (sauced-based dishes of India), khichri , shola (dish with rice, meat, pulses and vegetables), kulthi (sweet sticky rice), thuli (sweet thick preparation with milk and flour), tahiri (rice and meat dish), halim (meaty stew made with wheat and barley, refer to Fig. 8 a), kashk (gruel with wheat and meat), ash (pottages), bara (fried cakes), jughrat wa sikharn (yogurt based dishes), shirbirinj (rice pudding of Iranian origin, refer to Fig. 8 b), firni , faluda (a cold dessert made with milk, rose syrup, vermicelli and basil seeds, refer to Fig. 8 c), panbhatta (a dessert made from fried soaked rice in sherbet), sambusa , puri (fried bread), gulgula and khajur (sweet dumplings), malida (sweet powdery mixture made of dough), shirni (sweetmeats), murabba (jams), and achar (pickles). In addition, there are chapters on basic activities, like shelling coriander. A lot of the dishes are drawn from the earlier cookbooks, notably the breads, meat curries, rice dishes, khichri , and jams and pickles. From the unique preparations mentioned in this book, sag , khandawi , salan , shirbirinj , and phirni are common preparations in Indian kitchens today. Dal has become a staple, especially in vegetarian households as a protein source. Salan , specifically mirchi ka salan (a curry of chillies in peanut gravy, refer to Fig. 7 c), is served with biryani. Faluda has also been popularized and is made on special occasions. It is usually topped with ice cream, and a particular variation calls for the addition of jelly cubes in the sherbet.

a Sarson ka sag with makki ki roti is a special preparation in the north of India, eaten during winters. The curry is made of mustard greens with sauteed onion and garlic. Makki ki roti is basically a flatbread made with ground corn. Source : Shutterstock https://www.shutterstock.com/image-photo/makki-ki-roti-sarson-ka-sag-774826045 b Baingan ka bharta is mashed roasted eggplant that is then sauteed with onions, chilli and spices. Source : Shutterstock https://www.shutterstock.com/image-photo/baingan-bharta-roasted-mashed-eggplant-black-1837782358 c Mirchi ka salan was a popular dish in the Mughal kitchens, eaten with rice preparations. Even today, mirchi ka salan is served with biryani across the country. Source : Shutterstock https://www.shutterstock.com/image-photo/hyderabadi-mirchi-ka-salan-green-chilly-1494080111 d Khandavi is a snack from Maharashtra and Gujarat made by rolling sheets of steamed batter of gram flour and yogurt into bite-sized pieces. Source : Shutterstock https://www.shutterstock.com/image-photo/khandvi-gujarati-patuli-dahivadi-suralichi-vadi-1460691638

a Halim is a slow-cooked stew made up of grains, meat and lentils. It is eaten to break fasts during the month of Ramadan owing to its high nutritional value. Source : Shutterstock https://www.shutterstock.com/image-photo/haleem-spices-herbs-1488278681 b Sher Birinj is a dessert originating in central Asia. It is a rice pudding flavoured with rose water, almonds, cinnamon and cardamom. Source : Shutterstock https://www.shutterstock.com/image-photo/pudding-shir-berenj-afghan-delicious-dessert-1956784180 c Falooda is an Indian dessert made with rose syrup, milk, vermicelli noodles and sweet basil seeds, topped with ice cream. It is commonly sold on the streets by vendors in India. Source : Shutterstock https://www.shutterstock.com/image-photo/pink-sweet-strawberry-falooda-1779708683

Today, cities like Delhi, Lucknow, Kolkata, and Hyderabad boast the best Biryanis . There are a lot of similarities in its preparations across the country—the use of nutmeg, cinnamon, cardamom, and cloves for aroma, adding saffron to colour the rice, and the flavour developed by cooking meat and vegetables with rice. Despite similarities, the differences are evident. The Hyderabadi Biryan i is a spicy preparation, made with Basmati rice, which adds to the aroma, and the flavours of saffron and coconut dominate. It is served with brinjal (eggplant) gravy. The Kolkata Biryani also uses Basmati rice and saffron, but it is the use of meat and ghee (clarified butter) that defines the taste. Potatoes and boiled eggs are also added. The Lucknowi Biryani does not use Basmati rice and uses a paste made from curd and cashew nut along with the aromatics like star anise and nutmeg. The flavour of saffron is not as pronounced, and the Lucknowi Biryani is served with meat gravy.

Mughals ruled the majority of Northern and Northwestern India, but their dominion was not as powerful in Southern India. However, this did not affect their cuisine from spreading into the south. Nobles from courts of Nawabs and other rulers of Southern India travelled to cities under the Mughal rule as diplomats and brought back with them accounts of food eaten and, sometimes, the recipes. The Mughal dishes made in Southern India often had a different set of ingredients or different methods of preparation.

Modern Indian cuisine has incorporated many dishes from Mughal kitchens. With the Mughal invasion, there was an increase in the consumption of rice, which has led to a decrease in dependency on wheat. As a result, rice has become the staple crop in India and Indian cuisine lacks identity without it. Mughals also introduced a wide variety of desserts and sweetmeats. India boasts a wide range of milk-based sweets and desserts, and most of these dishes originated in the Mughal times. Hence, the Mughal era was arguably the time that shaped Indian cuisine as it is today.

European colonization

When Mughals were reigning most of India, the Portuguese slowly started building their colonial empire. Unlike Mughals who intended to own the land and live here, the Portuguese wanted to send profits to their homeland. Spices were one of the main reasons that the Europeans sought a sea route to the Indian subcontinent. It was a powerful product in the trade market, and establishing trade with India was deemed necessary. However, the opulence and wealth of kings and the royal class changed their intentions and colonisation became a priority over trade [ 9 ].

In 1498, Vasco da Gama reached the Malabar Coast of Calicut, a bustling port where the trade of spices, cloth, and a variety of extravagant goods took place between Hindu, Arab, and Chinese merchants [ 12 ]. As the Portuguese Empire expanded, trade of plants, animals, and ideas became common at ports. This was called the Columbian Exchange and was paramount in shaping the cuisine of various regions [ 5 ]. In 1510, after seizing Goa, they made it their capital of Estado de India (State of India). Soon after, spices were grown all along the Malabar Coast for trade. A lot of customs and traditions of Hinduism and Islam were questioned and eradicated [ 31 ]. Those that could not be eliminated were banned. They questioned the refusal of eating pork and beef and introduced a variety of dishes cooked with those meats. They also did away with the Hindu tradition of cooking rice without salt. Growing tulsi (holy basil) was banned.

Cheese was introduced to India by the Portuguese. Bandel cheese is a smoked semi-soft cheese made from cow’s milk. It has a dry, crumbly texture and is one of the very few Western-style cheeses indigenous to India. Another creation of the Portuguese in India is the cheese curd called chhana [ 26 ]. However, it has been argued that the practice of curdling milk had been practised earlier. There is little doubt that a Portuguese cheese similar to chhana was the inspiration for a variety of Bengali sweets like rasgulla and Sandesh (refer to Fig. 9 a and b) [ 41 , 42 ]. Rasgulla is a ball-shaped dumpling made of semolina dough and chhana , which is boiled in light sugar syrup till the syrup steeps into the dumpling. They are then stored in sugar syrup, often flavoured with saffron strands or rosewater [ 45 ]. Rasgulla is known as Rasagola in Odisha, another state in the eastern part of India, and recent research also indicates that Rasagola was prepared in Jagannath Temple in Odisha in the thirteenth century AD. Sandesh , a sweet dish, has been mentioned in medieval Bengali literature, including Krittibas’ Ramayana , but the original dish was most likely very different from the current version. The modern-day Sandesh is presumably made with chhana cheese, but there are other preparations of sandesh without chhana , with just milk and sugar. Normally, sandesh is made by tossing chhana in sugar over low heat. In some cases, use of khejur gur [ 3 ] as a sweeter has been mentioned.

a Rasgulla is a Bengali/Odia sweet made of dumplings of chhena and semolina flour and cooked in sugar syrup. Source : Shutterstock https://www.shutterstock.com/image-photo/bowl-full-rasgulla-pistachios-food-table-1338243359 b Sandesh is a Bengali sweet made by moulding chhena and sugar in different shapes. It can be flavoured with saffron and cardamom and topped with chopped almonds. Source : Shutterstock https://www.shutterstock.com/image-photo/assortment-sandesh-traditional-bengali-sweets-prepared-279675779

The greatest gift to Indian cuisine by the Portuguese was perhaps the Columbian Trade which introduced crops like potatoes, okra, chillies, pineapples, papaya, cashew, peanuts, maize, guava, custard apples, and sapodilla. Tomatoes were not native to India and are believed to have been brought in through trade with other Asian empires, who in turn acquired them through trade with Spain. Most gravies in Indian curries today are tomato-based. Potatoes have been integrated into modern Indian cuisine as if it were a native plant [ 5 ]. India was the third largest producer of potato in 2007 at 26,280,000 tonnes and the third largest consumer at 17,380,730 tonnes in 2005, according to FAOSTAT, Food and Agriculture Organization of the United Nations [ 18 ]. Maize has also been adopted in Indian cuisine. Corn roasted on the cob is a popular street food seasoned with lime, salt, and red chilli powder. Certain west-Indian dishes call for kernels of corn in the recipes and cornflour is used to make a flatbread called makki ki roti (refer to Fig. 7 a) in Punjab.

There is a strong Portuguese influence in Goan cuisine, and many preparations are adaptations of Portuguese dishes. The dish carne de vina d’alhos transformed to vindaloo (refer to Fig. 10 a), which is a sweet and sour, but very spicy pork curry. Unlike the Portuguese preparation, vindaloo was made dry, so that it could be carried on long journeys. Caldo Verde , a Portuguese soup of potato and kale, is made in Goa with the same name, but is spicier, with the addition of ginger and black pepper. Also, kale is replaced by spinach in the soup. Xacuti Chicken (refer to Fig. 10 b) is a Goan curry made with a paste of crushed peanuts, grated coconut, and a complex spice mix. A similar Portuguese dish is Chacuti de Galinha . The Portuguese also introduced a few types of breads, for example, the pau (oven-baked bread rolls). Many street foods across the country use pau today, like the vada pau (fried balls of mashed potato and spices served with different relishes in a bread roll, see Fig. 11 a) and bhaji pau (tomato and potato-based tangy spicy curry served with bread roll roasted in butter, see Fig. 11 b). Bibinca is a Portuguese baked dessert, where seven layers of cake made with flour, sugar, ghee, egg yolk, and coconut milk are stacked over each other to make a pudding. It is Goan tradition to make Bibinca at Christmas [ 42 ].

a Chicken Vindaloo is a spicy, aromatic Goan curry adapted from the Portuguese Carne de vinha d'alhos. Source : Shutterstock https://www.shutterstock.com/image-photo/chicken-vindaloo-spinach-black-bowl-on-1933658453 b Chicken Xacuti is another Goan curry made with chicken, poppy seeds, toasted coconut shredding, black pepper, chilli, and other spices. Source : Shutterstock https://www.shutterstock.com/image-photo/chicken-xacuti-classic-dish-goa-region-1639569403

a Vada Pau is a famous Maharashtrian snack. It is a fried ball of spiced mash of boiled potatoes served in a bread roll with green chilli chutney, garlic chutney and fried green chilli. It is often eaten alongside chai (tea). Source : Shutterstock https://www.shutterstock.com/image-photo/masala-cutting-chai-bombay-vada-paav-1909642918 b Bhaji Pau is another Maharashtrian street food made up of a spiced tomato and potato curry, served with bread rolls toasted on a pan with butter. Source : Shutterstock https://www.shutterstock.com/image-photo/pav-bhaji-fast-food-dish-india-396513787

Coloquios dos simples e drogas da India by Garcia de Orta, who served as the physician to the Portuguese viceroy to India, describes a lot of ingredients used in India. There are notes on pepper, banana, galangal, turmeric, betel, bhaang (preparation of cannabis, see Fig. 12 ), camphor, and asafoetida. He describes the excess use of asafoetida in India, especially in Hindu kitchens, and notes the extremely pungent smell of the dried latex of a Ferula herb [ 2 ]. The preparation of bananas involved roasting them and then serving them with wine and cinnamon. In another dish, bananas were cut in half, fried in sugar, and served with cinnamon sprinkled on top. The widespread use of bhaang was also noted adequately.

Source : Shutterstock https://www.shutterstock.com/image-photo/hindu-priests-prepare-bhang-milk-on-653747197

Bhaang being prepared by Hindu priests for consumption during the festival of Holi. It is prepared by crushing cannabis leaves with sweetened milk.

Following the Dutch entry into the trade market of the East Indies, the French established trade with India [ 50 ] and made Pondicherry their capital. Their legacy is visible in the local cuisine there. Ragout (a stew flavoured heavily with garlic and aromatics) and rum-soaked Christmas fruitcake are some of the French dishes incorporated in the cuisine of Pondicherry. Meen puyabaisse is a local preparation of the French dish Fish Bouillabaisse .

Like the previous colonisers, the British also started with trade intentions. They first docked at the port of Surat and this became their first trading establishment in India. This trade mainly involved the export of silk, sugar, salt, opium, and tea and the import of English products like ham, cheese, beer, and wine to supply the English population in India. After the decisive Battle of Plassey in 1757, the British managed to drive the French away from Bengal and laid a strong foundation for their future supremacy [ 14 ]. The British also overthrew the Dutch from Bengal in the mid-eighteenth century, and the thriving Dutch trade under Mughal patronisation came to an end [ 37 ].

The most notable effect of the British on Indian cuisine is found in the field of brewing. Taverns opened by the British served wine, beer, rum, and other British spirits. Punch was a popular drink served at such places. It was made by mixing five ingredients – arrack, rosewater, citron juice, sugar, and spices, resulting in the name paanch (means five in Hindi).

Beer, especially ale, was a popular beverage among the British in India. Later, the antimalarial properties of quinine were discovered and it was added to soda water, giving birth to tonic. It was paired with gin and served as gin and tonic at clubs. There are speculations that gimlet (gin with lime juice) was first made in India. The first brewery in India was established in the Solan District of Himachal Pradesh in 1830 and twelve breweries were established in India in the following fifty years.

The British were fond of tea and most of it was exported to England from the plantations in China. The British discovered tea growing as a wild plant in Northeastern parts of India where the locals used it in pickling and infused it in dishes. Tea plantations were then set up by the British in Assam, which spread to Darjeeling in the Himalayas, Nilgiri Hills in Southern India, and even to Sri Lanka. However, the drink was not common among the Indian population. It was only after the forced departure of the British that officials realized the surplus in fields that were previously farmed to export to Britain [ 19 ]. The Indians took their tea with milk and spices, which is now consumed today under the name chai . A similar story follows the cultivation of coffee in Southern India, but its growth was not as pronounced as that of tea, because coffee was mainly planted to meet the needs of locals.

The British also grew crops like oranges, carrots, cauliflower, spinach, and cabbage, which have found their way into Indian kitchens. Omelettes became famous as breakfasts served in clubs, where they would be made with minced onions and chillies.

As time passed and the British ruled over the country, Christian missionaries found a true mission in converting the Hindu population to Christianity. Several internal problems like the caste system, practices of untouchability, oppression of certain sections of the population, lack of access to health care, and so on opened the doors for conversion to Christianity. Along with educational and health care facilities, the converted Christians also started imitating English food habits. On the other hand, there evolved a community of Anglo-Indians who adopted most of the English practices and cultures. They have been attributed a distinct cuisine that involved preparing English ingredients in Indian ways [ 9 ]. Roasted beef, meat and potato curry, pepper water or rasam (spicy beef broth), jalfrezi (meat or fish stir-fried in a dry sauce along with vegetables), and dry fry (beef cooked with onions, tomatoes, and spices in very little oil) are some common dishes of the Anglo-Indian cuisine. Rasam and jalfrezi are popular in India even today. They also cooked Portuguese inspired Goan dishes like the vindaloo , balchow (meat or seafood cooked in spicy tomato chilli sauce), and foogath (vegetables sautéed with onion, garlic and mustard seeds) and celebrated Christmas with roast turkey or duck and plum pudding. In certain ways, Anglo-Indian cuisine was an introduction to pan-Indian cuisine.

The paper attempted to present a historical review of the diversity of food cooked in India. The paper is a small attempt at bringing together several scattered historical pieces of information related to how food evolved in India. While the pressure of not adequately providing ‘gastrosemantics’ [ 25 ], i.e. how a culture orchestrates the centralisation of food through a well-organized attempt to bring together the philosophy, consumption, beauty and transmission of food cultures, cannot be undermined, the satisfaction of making a shot at it is nevertheless immense. Not many mainstream journal articles are available on Indian Cuisine, and this study is by no means an exhaustive study of the History of Indian Cuisine. It is a fine line between risking oversimplification and focusing only on a certain era or a region, but that has been overcome here by focusing on a few decisive aspects of every era while keeping a note of developments elsewhere in the subcontinent. A few historical and philosophical aspects of the cultures associated with the history are highlighted to explain some of the culinary preferences and food habits. Future researchers can investigate some of the areas this paper has opened. As languages of the past begin being understood, it will be worth closely looking at manuscripts from the Vedic eras for culinary culture. From the understanding that religious practices often had a culinary aspect, studying the religion would inevitably teach us about the food and the ingredients available to the population. It would also be helpful to break the subcontinent down to meaningful regions and confine the study of the development of cuisine to particular regions. Lastly, since food politics in India has recently gained some research interest, it will be worth exploring how historically food politics has been played out in the country.

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Antani, V., Mahapatra, S. Evolution of Indian cuisine: a socio-historical review. J. Ethn. Food 9 , 15 (2022). https://doi.org/10.1186/s42779-022-00129-4

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Title: kan: kolmogorov-arnold networks.

Abstract: Inspired by the Kolmogorov-Arnold representation theorem, we propose Kolmogorov-Arnold Networks (KANs) as promising alternatives to Multi-Layer Perceptrons (MLPs). While MLPs have fixed activation functions on nodes ("neurons"), KANs have learnable activation functions on edges ("weights"). KANs have no linear weights at all -- every weight parameter is replaced by a univariate function parametrized as a spline. We show that this seemingly simple change makes KANs outperform MLPs in terms of accuracy and interpretability. For accuracy, much smaller KANs can achieve comparable or better accuracy than much larger MLPs in data fitting and PDE solving. Theoretically and empirically, KANs possess faster neural scaling laws than MLPs. For interpretability, KANs can be intuitively visualized and can easily interact with human users. Through two examples in mathematics and physics, KANs are shown to be useful collaborators helping scientists (re)discover mathematical and physical laws. In summary, KANs are promising alternatives for MLPs, opening opportunities for further improving today's deep learning models which rely heavily on MLPs.

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