By Amrita Pritam

Introduced jointly during this quantity are of the main relocating novels by means of one in all India s maximum ladies writers The Skeleton and the fellow. The Skeleton, translated from Punjabi into English by way of Khushwant Singh, is memorable for its lyrical kind and intensity in her writing. Amrita Pritam portrays the main inmost being of the unconventional s complicated characters. the fellow is a compelling account of a tender guy born less than unusual conditions and deserted on the altar of God.

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See Ali Muhammad Khan, Mirat-i Ahmadi Supplement, trans. Syed N a w a b Ali and Charles N o r m a n Seddon (Baroda, India: Oriental Institute, Gaekwad's Oriental Series, n. 4 3 , 1924; reissued and corrected, Baroda, India: Oriental Institute, 1928), pp. 1 - 3 . Waris, "Padshah N a m a h , " fol. 402a. Niccolao Manucci, Storia Moqor, trans. William Irvine, 4 vols. (reprinted edn, Calcutta: Editions Indian, 1965), 1 p p . 177. Eliade, Myth of the Eternal Return, p p . 1 8 - 2 0 . Ghulam Muhammad Khan, " N a v a d al-Qisas," fol.

It is a philosophical treatise on the relationship among and relative importance of the various arts and crafts. Sayyed Hossein N a s r , An Introduction to Islamic Cosmological Doctrines (Cambridge, Mass: Belknap Press, 1964), pp. 2 5 - 7 . , pp. 63-7. Cityscape 35 between the divine and the temporal. 46 The cosmos is composed of a macrocosm (universe) and a microcosm (man) and each has three divisions: body (jism)> soul (nafs), and spirit (ruh). From the macrocosmic point of view, God is seen as external or manifest (zahir).

80a-lb; for Chiragh-i Dihli see fols. 81b-2b; for Baqi Billah see fol. 80b. Nizam al-Din Harawi, Tabaqat-i Akbari, ed. B. De and Muhammad Hidayat Husain, 3 vols. (Calcutta Asiatic Society of Bengal, 1913-40), 2 p. 299. Cityscape 29 completed... a pilgrimage to the tomb of Nizam al-Din. He supplied the keepers of that place with five thousand rupees for good works"19 - are examples. As a pilgrimage center, Delhi acquired an aura of sanctity. "21 To fully understand the founding of Shahjahanabad, however, it is necessary to look at what Mircea Eliade calls the symbolism of the center and to explore the concept of the capital city as an axis mundi or center of the world.

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