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however, the sharafnama is not a singular copy of the sanskrit text; instead, it is a manuscript of the sharafnama, a small book with over a hundred illustrations. this manuscript was made for the ruler nusrat shah of bengal, a descendant of babur, who made an alliance with the champa king jayachand, an ally of the sultanate of gujarat. the nusrat shah, who was a devout muslim, had a court of hindu and buddhist artists, who were responsible for the making of the sharafnama. when nizami made this manuscript for his patron, the ruler requested that he include hindu gods and goddesses as well as buddhist ones.
22. the focus on the arts, both visual and textual, was not new. in the eighteenth century, the british began collecting paintings for the national collection, and this was followed by the indian national congress in the twentieth century, though more in the area of sculpture than painting. it is not surprising that the indian national congress should focus on the arts because the arts constituted a foundation for a particular kind of nationalism, while representing a more universal and progressive message. from the sultanate period onwards, these arts were a great source of pride for rulers, who believed that they had the power to influence events through their art, the jharoka being the epitome of this attitude. for kings, the ruler and the artist were one, and artists were therefore highly valued members of the court. this is also apparent in the language of the mughal court. the mughal emperor akbar explained that he was a king because he was a king. however, for the classical indian sages, the arts were not simply a means of pleasing the ruler. they were an expression of the union of the ruler with the divine, and this was best reflected through the arts.
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